TRANSLATED    BY 

VARIOUS    ORIENTAL   SCHOLARS 

AND    EDITED    BY 

THE  RT.  HON.  F.  MAX   MULLER 

AMERICAN  EDITION 


VOL 


.„  4-  vol. 332 


THE 


SACRED    LAWS   OF   THE  ARYAS 


APASTAMBA,  GAUTAMA,  VASISH 
AND  BAUDHAYANA 


TRANSLATED    BY 


GEORG    BUHLER 


PART  I 
APASTAMBA     AND     GAUTAMA 

SECOND  EDITION,   REVISED 

PART  II 
VASISHT^A    AND    BAUDHAYANA 


NEW    YORK 

Cbrtetiau  ^Literature  Company 

1898 


LIBRARY 

UNIVERSITY  OF  CALIFORM 
SANTA  BARBARA 


CONTENTS. 

PAGE 

A 

INTRODUCTION  TO  APASTAMBA       .        ...         .  ix 

INTRODUCTION  TO  GAUTAMA          . xlix 

APASTAMBA'S  APHORISMS  ON  THE  SACRED  LAW. 

General  Rules  ,         .         .         .        ....  i 

Initiation  .         .  .         .         .         .         .         .         2 

Studentship        .  7 

A  Student  who  has  returned  Home          .         .         .         .29 

The  Study  of  the  Veda 32 

A  Student  who  has  returned  Home  .         .        .        .48 

Saluting    .         .         . 51 

Purification        .         .         .        .         •,        .         .  54 

Eating,  and  Forbidden  Food     .         .        .         .         .         -59 

Lawful  Livelihood      .        „        ,    • 71 

Penance .        -75 

Rules  for  a  Snataka 92 

The  Duties  of  a  Householder  .        ,        .         .,        .  99 

Inheritance         .        .        .         .         .         .         .  130 

Funeral  Oblations -13? 

The  Four  Orders      .        .  .        .         ,         .         .     153 

The  King          .         .',.-«         ...         .         .     161 

GAUTAMA'S  INSTITUTES  OF  THE  SACRED  LAW. 

Initiation   .         .         .         .         .         .         .         .  .     175 

Purification         .         .         .         .         .         .         .         .         .179 

Studentship .182 

The  Ascetic      .         ...        .        .  .        .192 

The  Hermit 195 

The  Householder 16 


Vlll  CONTENTS. 


Transliteration  of  Oriental  Alphabets  adopted  for  the  Trans- 
lations of  the  Sacred  Books  of  the  East .         .         .         - 


PACF. 


Saluting     ........  .     207 

Times  of  Distress     .         .         .         .         .         .         .         .211 

A  King  and  Br&hmawa  versed  in  the  Vedas      .         .         -214 
The  Duties  of  a  Snatika  .        .         .         .         .         .218 

Lawful  Occupations  and  Livelihood  .         .         .         .         .227 

The  Duties  of  a  King 234 

Civil  and  Criminal  Law    ...  ...     238 

Witnesses .         .     246 

Impurity  ......  ...     249 

Funeral  Oblations      .  .     255 

The  Study  of  the  Veda 259 

Eating,  and  Forbidden  Food     .  ....     265 

Women 270 

Penances  .         . 274 

Inheritance         .         .         .         .         .         .         .         .         .     302 


INTRODUCTION 

TO 

APASTAMBA. 

FOR  all  students  of  Sanskrit  philology  and  Indian  history 
Apastamba's  aphorisms  on  the  sacred  law  of  the  Aryan 
Hindus  possess  a  special  interest  beyond  that  attaching  to 
other  works  of  the  same  class.  Their  discovery  enabled 
Professor  Max  Muller,  forty-seven  years  ago,  to  dispose 
finally  of  the  Brahmanical  legend  according  to  which 
Hindu  society  was  supposed  to  be  governed  by  the  codes 
of  ancient  sages,  compiled  for  the  express  purpose  of  tying 
down  each  individual  to  his  station,  and  of  strictly  regu- 
lating even  the  smallest  acts  of  his  daily  life ].  It  enabled 

Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  133  seq. 

The  following  letter,  addressed  to  the  late  W.  H.  Morley,  and  published 
by  him  in  his  Digest  of  Indian  Cases,  1850,  may  be  of  interest  as  connected 
with  the  first  discovery  of  the  Apastamba-sutras  : — 

9,  Park  Place,  Oxford,  July  29,  1849. 

MY  DEAR  MORLEY,— I  have  been  looking  again  at  the  law  literature,  in 
order  to  write  you  a  note  on  the  sources  of  Manu.  I  have  treated  the  subject 
fully  io  my  introduction  to  the  Veda,  where  I  have  given  an  outline  of  the  dif- 
ferent periods  of  Vaidik  literature,  and  analysed  the  peculiarities  in  the  style 
and  language  of  each  class  of  Vaidik  works.  \\  hat  I  consider  to  be  the  sources 
of  the  Manava-dharma-jastra,  the  so-called  Laws  of  Manu,  are  the  Sutras. 
These  are  works  which  presuppose  the  development  of  the  prose  literature  of 
the  Biahmawas  (like  the  Aitareya-brahmawa,  Taittiriya-brahmawa,  &c.)  These 
Brahmawas,  again,  presuppose,  not  only  the  existence,  but  the  collection  and 
arrangement  of  the  old  hymns  of  the  four  Sawhitas.  The  Sutras  are  therefore 
later  than  both  these  classes  of  Vaidik  works,  but  they  must  be  considered  as 
belonging  to  the  Vaidik  period  of  literature,  not  only  on  account  of  their 
intimate  connection  with  Vaidik  subjects,  but  also  because  they  still  exhibit  the 
irregularities  of  the  old  Vaidik  language.  They  form  indeed  the  last  branch 
of  Vaidik  literature ;  and  it  will  perhaps  be  possible  to  fix  some  of  these  works 
chronologically,  as  they  are  contemporary  with  the  first  spreading  of  Buddhism 
in  India. 

Again,  in  the  whole  of  Vaidik  literature  there  is  no  work  written  (like  the 
Manava-dharma-jastra)  in  the  regular  epic  Sloka,  and  the  continuous  employ- 
ment of  this  metre  is  a  characteristic  mark  of  post-Vaidik  writings. 

One  of  the  principal  classes  of  Sutras  is  known  by  the  name  of  Kalpa-s&tras, 


A  PASTA  MB  A. 


hini  not  only  to  arrive  at  this  negative  result,  but  also  to 
substitute  a  sounder  theory  the  truth  of  which  subsequent 
investigations  have  further  confirmed,  and  to  show  that  the 
sacred  law  of  the  Hindus  has  its  source  in  the  teaching  of 
the  Vedic  schools,  and  that  the  so-called  revealed  law  codes 
are,  in  most  cases,  but  improved  metrical  editions  of  older 


or  rules  of  ceremonies.  These  are  avowedly  composed  by  human  authors, 
while,  according  to  Indian  orthodox  theology,  both  the  hymns  and  Brahma«as 
nre  to  be  considered  as  revelation.  The  Sutras  generally  bear  the  name  of 
their  authors,  like  the  Sutras  of  Ai'valayana,  Katyayana,  &c.,  or  the  name  of  the 
family  to  which  the  Sfttras  belonged.  The  great  number  of  these  writings  is  to 
be  accounted  for  by  the  fact  that  there  was  not  one  body  of  Kalpa-sulras  bind- 
ing on  all  Brahmanic  families,  but  that  different  old  families  had  each  their  own 
Kalpa-sutras.  These  works  are  still  very  frequent  in  our  libraries,  yet  there  is 
no  doubt  that  many  of  them  have  been  lost.  Sutras  are  quoted  which  do  not 
exist  in  Europe,  and  the  loss  of  some  is  acknowledged  by  the  Brahmans  them- 
selves. There  are,  however,  lists  of  the  old  Brahmanic  families  which  were  in 
possession  of  their  own  redaction  of  Vaidik  hymns  (Sawhitas),  of  Brahrnawas, 
and  of  Sutras.  Some  of  these  families  followed  the  Rig-veda,  some  the  Ya^ur- 
veda,  the  Sama-veda,  and  Atharva-veda ;  and  thus  the  whole  Vaidik  literature 
becomes  divided  into  four  great  classes  of  Brahmawas  and  Sutras,  belonging  to 
one  or  the  other  of  the  four  principal  Vedas. 

Now  one  of  the  families  following  the  Ya^ur-veda  was  that  of  the  Manavas 
(cf.  A"ara«avyuha).  There  can  be  no  doubt  that  that  family,  too,  had  its  own 
Sutras.  Quotations  from  Manava-sutras  are  to  be  met  with  in  commentaries  on 
other  Sutras ;  and  I  have  found,  not  long  ago.  a  MS.  which  contains  the  text  of 
the  Minava-jrauta-sutras,  though  in  a  very  fragmentary  state.  But  these  Sutras, 
the  .Srauta-stitras,  treat  only  of  a  certain  branch  of  ceremonies  connected  with 
the  great  sacrifices.  Complete  SQtra  works  are  divided  into  three  parts :  i .  the 
fiist  (.Srauta),  treating  on  the  great  sacrifices ;  2.  the  second  (Gn'hya),  treating 
on  the  Sa/wskaras,  or  the  purificatory  sacraments ;  3.  the  third  (Samaya/fcarika 
or  Dharma-su'tras),  treating  on  temporal  duties,  customs,  and  punishments. 
The  last  two  classes  of  Sutras  seem  to  be  lost  in  the  Manava-sutra.  This  loss  is, 
however,  not  so  great  with  regard  to  tracing  the  sources  of  the  MSnava-dharma- 
fastra,  because  whenever  we  have  an  opportunity  of  comparing  Sutras  belonging 
to  different  families,  but  following  the  same  Veda,  and  treating  on  the  same 
subjects,  the  differences  appear  to  be  very  slight,  and  only  refer  to  less  important 
niceties  of  the  ceremonial.  In  the  absence,  therefore,  of  the  Manava-samayaH- 
rika-s'ltras,  I  have  taken  another  collection  of  Sutras,  equally  belonging  to 
the  Ya^ur-Tcda,  the  Sfltras  of  Apastamba.  In  his  family  we  have  not  only 
a  Brahmawa,  but  also  Apastamba  .Srauta.  G/-»hya,  and  SamaySMrika-sutras. 
Now  it  is,  of  course,  the  third  class  of  SQtras,  on  temporal  duties,  which  are 
most  likely  to  contain  the  sources  of  the  later  metrical  Codes  of  Law,  written 
in  the  classical  i'loka.  On  a  comparison  of  different  subjects,  such  as  the 
duties  of  a  Brahma/frarin,  a  Gr /hast  ha,  laws  of  inheritance,  duties  of  a  king, 
forbidden  fruit,  &c.,  I  find  that  the  Sutras  contain  generally  almost  the  same 
words  which  have  been  brought  into  verse  by  the  compiler  of  the  Manava- 


INTRODUCTION.  XI 


prose  works  which  latter,  in  the  first  instance,  were  destined 
to  be  committed  to  memory  by  the  young  Aryan  students, 
and  to  teach  them  their  duties.  This  circumstance,  as  well 
as  the  fact  that  Apastamba's  work  is  free  from  any  suspicion 
of  having  been  tampered  with  by  sectarians  or  modern 
editors,  and  that  its  intimate  connection  with  the  manuals 
teaching  the  performance  of  the  great  and  small  sacrifices, 
the  5rauta  and  Grrliya-sutras,  which  are  attributed  to  the 
same  author,  is  perfectly  clear  and  indisputable,  entitle  it, 
in  spite  of  its  comparatively  late  origin,  to  the  first  place  in 
a  collection  of  Dharma-sutras. 

The  Apastambfya  Dharma-sutra  forms  part  of  an  enor- 
mous Kalpa-sutra  or  body  of  aphorisms,  which  digests  the 
teaching  of  the  Veda  and  of  the  ancient  Rishis  regarding 
the  performance  of  sacrifices  and  the  duties  of  twice-born 
men,  Brahma//as,  Kshatriyas,  and  Vakyas,  and  which,  being 
chiefly  based  on  the  second  of  the  four  Vedas,  the  Ya^ur- 
veda  in  the  Taittiriya  recension,  is  primarily  intended  for 
the  benefit  of  the  Aclhvaryu  priests  in  whose  families  the 
study  of  the  Ya^ur-veda  is  hereditary.  • 

The  entire  Kalpa-sutra  of  Apastamba  is  divided  into 


dharma-.iastra.  I  consider,  therefore,  the  Sfltras  as  the  principal  source  of  the 
metrical  Smr/tis,  such  as  the  Manava-dharma-jastra,  yaf/Javalkya-dharma- 
/astra,  &c..  though  there  are  also  many  other  verses  in  these  works  which  may 
be  traced  to  different  sources.  They  are  paraphrases  of  verses  of  the  Sa/whitas, 
or  of  passages  of  the  Brahmawas,  often  retaining  the  same  old  words  and 
archaic  constructions  which  were  in  the  original.  This  is  indeed  acknowledged 
by  the  author  of  the  Manava  dharma-.ra'stra,  when  he  says  (B.  II,  v.  6),  'The 
roots  of  the  Law  are  the  whole  Veda  (Sa;nhitas  and  BrShmatfas),  the  customs 
and  traditions  of  those  who  knew  the  Veda  (as  laid  down  in  the  Sutras),  the 
conduct  of  good  men,  and  one's  own  satisfaction.'  The  Manava-dharma- 
jastra  may  thus  be  considered  as  the  last  redaction  of  the  laws  of  the  Manavas. 
Quite  different  is  the  question  as  to  the  old  Manu  from  whom  the  family 
probably  derived  its  origin,  and  who  is  said  to  have  been  the  author  of  some 
very  characteristic  hymns  in  the  Rig-veda-sawhita.  He  certainly  cannot  be 
considered  as  the  author  of  a  Manava-dharma-fastra,  nor  is  there  even  any 
reason  to  suppose  the  author  of  this  work  to  have  had  the  same  name.  It  is 
evident  that  the  author  of  the  metrical  Code  of  Laws  speaks  of  the  old  Manu 
as  of  a  person  different  from  himself,  when  he  says  (B.  X,  v.  63),  '  Not  to  kill, 
not  to  lie,  not  to  steal,  to  keep  the  body  clean,  and  to  restrain  the  senses, 
this  was  the  short  law  which  Manu  proclaimed  amongst  the  four  castes.' — 
Yours  truly,  M.  M. 


xii  APASTAMBA. 

thirty  sections,  called  Pra^nas,  literally  questions1.  The 
first  twenty-four  of  these  teach  the  performance  of  the  so- 
called  .Srauta  or  Vaitanika  sacrifices,  for  which  several 
sacred  fires  are  required,  beginning  with  the  simplest  rites, 
the  new  and  full  moon  offerings,  and  ending  with  the 
complicated  Sattras  or  sacrificial  sessions,  which  last  a  whole 
year  or  even  longer2.  The  twenty-fifth  Pra^na  contains 
the  Paribhashas  or  general  rules  of  interpretation  3,  which 
are  valid  for  the  whole  Kalpa-sutra,  the  Pravara-kha;^/a, 
the  chapter  enumerating  the  patriarchs  of  the  various 
Brahmanical  tribes,  and  finally  the  Hautraka,  prayers  to 
be  recited  by  the  Hotraka  priests.  The  twenty-sixth 
section  gives  the  Mantras  or  Vedic  prayers  and  formulas 
for  the  Grihya.  rites,  the  ceremonies  for  which  the  sacred 
domestic  or  Grthya.  fire  is  required,  and  the  twenty-seventh 
the  rules  for  the  performance  of  the  latter4.  The  aphorisms 
on  the  sacred  law  fill  the  next  two  Prajnas  ;  and  the  Sulva- 
sutra5,  teaching  the  geometrical  principles,  according  to 
which  the  altars  necessary  for  the  Srauta  sacrifices  must  be 
constructed,  concludes  the  work  with  the  thirtieth  Prajna. 

The  position  of  the  Dharma-sutra  in  the  middle  of  the 
collection  at  once  raises  the  presumption  that  it  originally 
formed  an  integral  portion  of  the  body  of  Sutras  and  that 
it  is  not  a  later  addition.  Had  it  been  added  later,  it  would 
either  stand  at  the  end  of  the  thirty  Prajnas  or  altogether 
outside  the  collection,  as  is  the  case  with  some  other 
treatises  attributed  to  Apastamba  6.  The  Hindus  are,  no 
doubt,  unscrupulous  in  adding  to  the  works  of  famous 
teachers.  But  such  additions,  if  of  considerable  extent, 
are  usually  not  embodied  in  the  works  themselves  which 
they  are  intended  to  supplement.  They  are  mostly  given 


1  Burnell,  Indian  Antiquary,  I,  5  seq. 

a  The  ^Trauta-sfitra,  Pr.  1-XV,  has  been  edited  by  Professor  R.  Garbe  in  the 
Bibliotheca  Indica,  and  the  remainder  is  in  the  press. 

3  See  Professor  Max  Muller's  Translation  in  S.  B.  E.,  vol.  xxx. 

4  The  Grzhya-sutra  has  been  edited  by  Dr.  Winternitz,  Vienna,  1887. 
*  On  the  ^ulva-sfitras  see  G.  Thibaut  in  '  the  Pandit,'  1875,  P-  29a- 

1  Burnell,  loc.  cit. 


INTRODUCTION.  Xlll 


as  jeshas  or  paruish/as,  tacked  on  at  the  end,  and  generally 
marked  as  such  in  the  MSS. 

In  the  case  of  the  Apastamba  Dharma-sutra  it  is,  how- 
ever, not  necessary  to  rely  on  its  position  alone,  in  order 
to  ascertain  its  genuineness.  There  are  unmistakable 
indications  that  it  is  the  work  of  the  same  author  who 
wrote  the  remainder  of  the  Kalpa-sutra.  One  important 
argument  in  favour  of  this  view  is  furnished  by  the  fact 
that  Praj-na  XXVII,  the  section  on  the  Grzhya  ceremonies, 
has  evidently  been  made  very  short  and  concise  with  the 
intention  of  saving  matter  for  the  subsequent  sections  on 
the  sacred  law.  The  Apastambiya  Grzhya-sutra  contains 
nothing  beyond  a  bare  outline  of  the  domestic  ceremonies, 
while  most  of  the  other  Gr/hya-sutras,  e.g.  those  of 
A^valayana,  .Sankhayana,  Gobhila,  and  Paraskara,  include 
a  great  many  rules  which  bear  indirectly  only  on  the 
performance  of  the  offerings  in  the  sacred  domestic  fire. 
Thus  on  the  occasion  of  the  description  of  the  initiation  of 
Aryan  students,  A^valayana  inserts  directions  regarding 
the  dress  and  girdle  to  be  worn,  the  length  of  the  student- 
ship, the  manner  of  begging,  the  disposal  of  the  alms 
collected,  and  other  similar  questions  l.  The  exclusion  of 
such  incidental  remarks  on  subjects  that  are  not  immedi- 
ately connected  with  the  chief  aim  of  the  work,  is  almost 
complete  in  Apastamba's  Grzhya-sutra,  and  reduces  its 
size  to  less  than  one  half  of  the  extent  of  the  shorter  ones 
among  the  works  enumerated  above.  It  seems  impossible 
to  explain  this  restriction  of  the  scope  of  Pra^na  XXVII 
otherwise  than  by  assuming  that  Apastamba  wished  to 
reserve  all  rules  bearing  rather  on  the  duties  of  men  than 
on  the  performance  of  the  domestic  offerings,  for  his 
sections  on  the  sacred  law. 

A  second  and  no  less  important  argument  for  the  unity  of 
the  whole  Kalpa-sutra  may  be  drawn  from  the  cross-refer- 
ences which  occur  in  several  Prajnas.  In  the  Dharma-sutra 
we  find  that  on  various  occasions,  where  the  performance 

1  Arvaliyana  Grihya-sutra  I,  19,  ed.  Stenzler. 


XJV  APASTAMBA. 


of  a  ceremony  is  prescribed,  the  expressions  yathoktam, '  as 
has  been  stated,'  yathopadejam,' according  to  the  injunction,' 
or  yatha  purastat, '  as  above,'  are  added.  In  four  of  these 
passages,  Dh.  I,  i,  4,  16  ;  II,  2,  3,  17;  2,  5,  4;  and  7,  17. 
1 6,  the  Grzhya-sutra  is  doubtlessly  referred  to,  and  the 
commentator  Haradatta  has  pointed  out  this  fact.  On  the 
other  hand,  the  Gr/hya-sutra  refers  to  the  Dharma-sutra, 
employing  the  same  expressions  which  have  been  quoted 
from  the  latter.  Thus  we  read  in  the  beginning  of  the 
chapter  on  funeral  oblations,  Grzhya-sutra  VIII,  2i3  i, 
masuraddhasyaparapakshe  yathopade^aw  kala/z, '  the  times 
for  the  monthly  funeral  sacrifice  (fall)  in  the  latter  (dark) 
half  of  the  month  according  to  the  injunction.'  Now  as 
neither  the  Gr/hya-sutra  itself  nor  any  preceding  portion 
of  the  Kalpa-sutra  contains  any  injunction  on  this  point,  it 
follows  that  the  long  passage  on  this  subject  which  occurs 
in  the  Dharma-sutra  II,  7,  16,  4-22  is  referred  to.  The 
expression  yathopadejarn  is  also  found  in  other  passages 
of  the  Gr/hya-sutra,  and  must  be  explained  there  in  a  like 
manner1.  There  are  further  a  certain  number  of  Sutras 
which  occur  in  the  same  words  both  in  the  Pra.ma  on 
domestic  rites,  and  in  that  on  the  sacred  law,  e.g.  Dh.  I,  i, 
i,  18  ;  I,  i,  2,  38;  I,  i,  4,  14.  It  seems  that  the  author 
wished  to  call  special  attention  to  these  rules  by  repeating 
them.  Their  recurrence  and  literal  agreement  may  be 
considered  an  additional  proof  of  the  intimate  connection 
of  the  two  sections. 

Through  a  similar  repetition  of,  at  least,  one  Sutra  it  is 
possible  to  trace  the  connection  of  the  Dharma-sutra  with 
the  .Srauta-sutra.  The  rule  r/tve  v£  ^ayam,  '  or  (he  may 
have  conjugal  intercourse)  with  his  wife  in  the  proper 
season,'  is  given,  Dh.  II,  2.  5, 17,  with  reference  to  a  house- 
holder who  teaches  the  Veda.  In  the  Srauta-sutra  it 
occurs  twice,  in  the  sections  on  the  new  and  full  moon 
sacrifices  III,  17,  8,  and  again  in  connection  with  the 
Tifaturmasya  offerings,  VIII,  4,  6,  and  it  refers  both  times 


1  See  the  details,  given   by  Dr.  Wiotenutz  in  his  essay,  Das  altindische 
Hochzeitsrituell,  p.  5  (Denkschr.  Wiener  Akademie,  Bd.  40). 


INTRODUCTION.  XV 


to  the  sacrificer.  In  the  first  passage  the  verb,  upeyat,  is 
added,  which  the  sense  requires;  in  the  second  it  has  the 
abbreviated  form,  which  the  best  MSS.  of  the  Dharma- 
sQtra  offer.  The  occurrence  of  the  irregular  word,  rz'tve  for 
rz'tvye,  in  all  the  three  passages,  proves  clearly  that  we 
have  to  deal  with  a  self-quotation  of  the  same  author.  If 
the  Dharma-sOtra  were  the  production  of  a  different  person 
and  a  later  addition,  the  Pseudo-Apastamba  would  most 
probably  not  have  hit  on  this  peculiar  irregular  form. 
Finally,  the  Gr/hya-sutra,  too,  contains  several  cross- 
references  to  the  5Yauta-sutra,  and  the  close  agreement  of 
the  Sutras  on  the  Vedic  sacrifices,  on  the  domestic  rites, 
and  on  the  sacred,  both  in  language  and  style,  conclusively 
prove  that  they  are  the  compositions  of  one  author 1. 

Who  this  author  really  was,  is  a  problem  which  cannot 
be  solved  for  the  present,  and  which  probably  will  always 
remain  unsolved,  because  we  know  his  family  name  only. 
For  the  form  of  the  word  itself  shows  that  the  name  Apa- 
stamba,  just  like  those  of  most  founders  of  Vedic  schools, 
e.  g.  Bharadva^a,  A^valayana,  Gautama,  is  a  patronymic. 
This  circumstance  is,  of  course,  fatal  to  all  attempts  at  an 
identification  of  the  individual  who  holds  so  prominent 
a  place  among  the  teachers  of  the  Black  Ya^nr-veda. 

But  we  are  placed  in  a  somewhat  better  position  with 
respect  to  the  history  of  the  school  which  has  been  named 
after  Apastamba  and  of  the  works  ascribed  to  him.  Re- 
garding both,  some  information  has  been  preserved  by 
tradition,  and  a  little  more  can  be  obtained  from  inscrip- 
tions and  later  works,  while  some  interesting  details  re- 
garding the  time  when,  and  the  place  where  the  Sutras 
were  composed,  may  be  elicited  from  the  latter  themselves. 
The  data,  obtainable  from  these  sources,  it  is  true,  do  not 
enable  us  to  determine  with  certainty  the  year  when  the 
Apastambiya  school  was  founded,  and  when  its  Sutras 
were  composed.  But  they  make  it  possible  to  ascertain 
the  position  of  the  school  and  of  its  Sutras  in  Vedic  litera- 

1  See  Dr.  Winternitz,  loc.  cit. 


XVI  APA9TAMBA. 


ture,  their  relative  priority  or  posteriority  as  compared 
with  other  Vedic  schools  and  works,  to  show  with  some 
amount  of  probability  in  which  part  of  India  they  had 
their  origin,  and  to  venture,  at  least,  a  not  altogether 
unsupported  conjecture  as  to  their  probable  antiquity. 

As  regards  the  first  point,  the  A'ara/javyima,  a  supple- 
ment of  the  White  Ya^ur-veda  which  gives  the  lists  of  the 
Vedic  schools,  informs  us  that  the  Apastambiya  school 
formed  one  of  the  five  branches  of  the  Kha/wfikiya  school, 
which  in  its  turn  was  a  subdivision  of  the  Taittiriyas,  one 
of  the  ancient  sections  of  Brahmawas  who  study  the  Black 
Ya^ur-veda.  Owing  to  the  very  unsatisfactory  condition 
of  the  text  of  the  A'arawavyuha  it  is  unfortunately  not 
possible  to  ascertain  what  place  that  work  really  assigns 
to  the  Apastambiyas  among  the  five  branches  of  the 
Kha^ikiyas.  Some  MSS.  name  them  first,  and  others 
last.  They  give  either  the  following  list,  i.  Kaleyas 
(Kaletas),  2.  Sa/yayanins,  3.  Hirawyake^ins,  4.  Bhara- 
dva^ins,  and  5.  Apastambins,  or,  i.  Apastambins,  2.  Bau- 
dhayanins  or  Bodhayanins,  3.  Satyasha<///ins,  4.  Hirawya- 
ke^ins,  5.  Aukheyas  l.  But  this  defect  is  remedied  to 
a  certain  extent  by  the  now  generally  current,  and  probably 
ancient  tradition  that  the  Apastambiyas  are  younger  than 
the  school  of  Baudhayana,  and  older  than  that  of  Satya- 
shad^a  Hira«yakejin.  Baudhayana,  it  is  alleged,  composed 
the  first  set  of  Sutras  connected  with  the  Black  Ya^ur- 
veda,  which  bore  the  special  title  '  prava^ana,'  and  he 
was  succeeded  by  Bharadva^a,  Apastamba,  and  Satya- 
sha^a  Hira«yakejin,  who  all  founded  schools  which  bear 
their  names  2. 

1  Max  Miiller,  Hist.  Anc.  Sansk.  Lit  ,  p.  371.  A  MS.  of  the  Aara«avyuha 
with  an  anonymous  commentary,  in  my  possession,  has  the  following  passage  : 

I 


3  Max  Miiller,  Hist.  Anc.  Sansk.  Lit.,  p.  194.  These  statements  occur  in 
the  introduction  of  Mahadeva's  commentary  on  the  6'rauta-sfitra  of  Hirawya- 
kc-jiii  (Weber,  Hist.  Sansk.  Lit.,  p.  1  10,  2nd  ed.)  and  in  an  interpolated 
passage  of  Bh&radva^a's  Gr/hya-sfitra  (Winternitz,  op.  cit.,  p.  8,  note  i),  as 
well  as,  with  the  omission  of  Bharadva^a's  name,  in  interpolated  passages  of 


INTRODUCTION.  XV11 


This  tradition  has  preserved  two  important  pieces  of 
information.  First,  the  Apastamba  school  is  what  Pro- 
fessor Max  Muller  appropriately  calls  a  Sutra£ara«a,  i.  e. 
a  school  whose  founder  did  not  pretend  to  have  received 
a  revelation  of  Vedic  Mantras  or  of  a  Brahmawa  text,  but 
merely  gave  a  new  systematic  arrangement  of  the  precepts 
regarding  sacrifices  and  the  sacred  law.  Secondly,  the 
Sutras  of  Apastamba  occupy  an  intermediate  position  be- 
tween the  works  of  Baudhayana  and  Hira«yakejin.  Both 
these  statements  are  perfectly  true,  and  capable  of  being 
supported  by  proofs,  drawn  from  Apastamba's  own  and 
from  other  works. 

As  regards  the  first  point,  Professor  Max  Muller  has 
already  pointed  l  out  fhat,  though  we  sometimes  find  a 
Brahmawa  of  the  Apastambiyas  mentioned,  the  title  Apa- 
stamba-brahma«a  is  nothing  but  another  name  of  the 
Taittiriya-brahmawa,  and  that  this  Brahma^a,  in  reality, 
is  always  attributed  to  Tittiri  or  to  the  pupils  of  Vauam- 
payana,  who  are  said  to  have  picked  up  the  Black  Yagoir- 
veda  in  the  shape  of  partridges  (tittiri).  The  same  remark 
applies  to  the  collection  of  the  Mantras  of  the  Black  Ya^r- 
veda,  which,  likewise,  is  sometimes  named  Apastamba- 
sawhita.  The  A'arawavyuha  states  explicitly  that  the  five 
branches  of  the  Kha/wfikiya  school,  to  which  the  Apa- 
stambiyas belong,  possess  one  and  the  same  recension  of 
the  revealed  texts,  consisting  of  7  Kawdfas,  44  Prajnas,  651 
Anuvakas,  3198  Pannasis,  19290  Padas2,  and  253,868 
syllables,  and  indicates  thereby  that  all  these  five  schools 
were  Sutra^arawas. 

If  we  now  turn  to  Apastamba's  own  works,  we  find  still 


Baudhayana's  Dharma-sutra  (II,  5,  9,  14)  and  of  the  same  author's  Grfhya- 
sutra  (Sacred  Books  of  the  East,  vol.  xiv,  p.  xxxvi,  note  i).  Adherents  of 
a  Prava£ana-sutra,  no  doubt  identical  with  that  of  Baudhayana,  the  Prava- 
£anakarta  (Sacred  Books  of  the  East,  vol.  xiv,  p.  xxxvi),  are  mentioned  in 
a  land  grant,  originally  issued  by  the  Pallava  king  Xandivarman  in  the  beginning 
of  the  eighth  century  A.  D.,  see  Hultzsch,  South  Indian  Inscriptions,  vol.  ii, 
p.  361  seqq. ;  see  also  Weber,  Hist.  Sansk.  Lit.,  p.  no,  and  ed. 

1  Max  Muller,  op.  cit,  p.  195. 

1  See  also  Weber,  Ind.  Lit.,  p.  98,  and  ed. 


XVlii  APASTAMBA. 

clearer  proof  that  he  laid  no  claim  to  the  title  Rishi,  or 
inspired  seer  of  Vedic  texts.  For  (Dharma-sdtra  I,  2,  5, 
4-5)  he  says  distinctly  that  on  account  of  the  prevalent 
transgression  of  the  rules  of  studentship  no  Rishis  are  born 
among  the  Avaras,  the  men  of  later  ages  or  of  modern 
times,  but  that  some,  by  virtue  of  a  residue  of  the  merit 
which  they  acquired  in  former  lives,  become  similar  to 
.A'zshis  by  their  knowledge  of  the  Veda.  A  man  who 
speaks  in  this  manner,  shows  that  he  considers  the  holy 
ages  during  which  the  great  saints  saw  with  their  mind's 
eye  the  uncreated  and  eternal  texts  of  the  Veda  to  be  past, 
and  that  all  he  claims  is  a  thorough  acquaintance  with  the 
scriptures  which  had  been  handed  down  to  him.  The 
same  spirit  which  dictated  this  passage  is  also  observable 
in  other  portions  of  the  Dharma-sutra.  For  Apastamba 
repeatedly  contrasts  the  weakness  and  sinfulness  of  the 
Avaras,  the  men  of  his  own  times,  with  the  holiness  of  the 
ancient  sages,  who,  owing  to  the  greatness  of  their  '  lustre,' 
were  able  to  commit  various  forbidden  acts  without  dimin- 
ishing their  spiritual  merit l.  These  utterances  prove  that 
Apastamba  considered  himself  a  child  of  the  Kali  Yuga, 
the  age  of  sin,  during  which,  according  to  Hindu  notions, 
no  /tlzshis  can  be  born.  If,  therefore,  in  spite  of  this 
explicit  disclaimer,  the  Sawhita  and  the  Brahmawa  of  the 
Black  Ya^ur-veda  are  sometimes  called  Apastamba  or 
Apastambiya,  i.e.  belonging  to  Apastamba,  the  meaning 
of  this  expression  can  only  be,  that  they  were  and  are 
studied  and  handed  down  by  the  school  of  Apastamba,  not 
that  its  founder  was  their  author,  or,  as  the  Hindus  would 
say,  saw  them. 

The  fact  that  Apastamba  confined  his  activity  to  the 
composition  of  Sutras  is  highly  important  for  the  deter- 
mination of  the  period  to  which  he  belonged.  It  clearly 
shows  that  in  his  time  the  tertiary  or  Sutra  period  of  the 
Ya^ur-veda  had  begun.  Whether  we  assume,  with  Pro- 
fessor Max  Miiller,  that  the  Sutra  period  was  one  and  the 
same  for  all  the  four  Vedas,  and  fix  its  limits  with  him 

1  Dharma-sfitra  II,  6,  13,  i-io;  II,  10,  37,  4. 


INTRODUCTION.  XIX 


between  600-200  B.C.,  or  whether  we  believe,  as  I  am 
inclined  to  do,  that  the  date  of  the  Sutra  period  differed 
for  each  Veda,  still  the  incontestable  conclusion  is  that 
the  origin  of  the  Apastambiya  school  cannot  be  placed 
in  the  early  times  of  the  Vedic  period,  and  probably  falls  in 
the  last  six  or  seven  centuries  before  the  beginning  of  the 
Christian  era. 

The  correctness  of  the  traditional  statement  that  Apa- 
stamba  is  younger  than  Baudhayana  may  be  made  very 
probable  by  the  following  considerations.  First,  Bau- 
dhayana's  and  Apastamba's  works  on  Dharma  have  a 
considerable  number  of  Sutras  in  common.  Thus  in  the 
chapter  on  Penances  not  less  than  seven  consecutive  Sutras, 
prescribing  the  manner  in  which  outcasts  are  to  live  and  to 
obtain  readmission  into  the  Brahmanical  community  for 
their  children,  occur  in  both  treatises1.  Besides  this  passage, 
there  are  a  number  of  single  Sutras2  which  agree  literally. 
Taken  by  itself  this  agreement  does  not  prove  much,  as  it 
may  be  explained  in  various  ways.  It  may  show  either 
that  Baudhayana  is  older  than  Apastamba,  and  that  the 
latter  borrowed  from  the  former,  or  that  the  reverse  was 
the  case.  It  may  also  indicate  that  both  authors  drew 
from  one  common  source.  But  if  it  is  taken  together  with 
two  other  facts,  it  gains  a  considerable  importance.  First, 
Apastamba  holds  in  several  cases  doctrines  which  are  of 
a  later  origin  than  those  held  by  Baudhayana.  With 
respect  to  this  point  the  puritan  opinions  which  Apastamba 
puts  forward  regarding  the  substitutes  for  legitimate  sons 
and  regarding  the  appointment  of  widows  (niyoga),  and 
his  restriction  of  the  number  of  marriage-rites,  may  be 
adduced  as  examples.  Like  many  other  ancient  teachers, 
Baudhayana  permits  childless  Aryans  to  satisfy  their 
craving  for  representatives  bearing  their  name,  and  to  allay 
their  fears  of  falling  after  death  into  the  regions  of  torment 
through  a  failure  of  the  funeral  oblations,  by  the  affiliation 

1  Baucih.  Dh.  II,  i,  2,  i8-23  =  Ap.  Dh.  I,  10,  29,  8-14. 
*  E.g.  Ap.  Dh.  I,  r,  2,  30;  I,  2,  6,  8-9;  I,  5,  15,  8  correspond  respectively 
to  Baudh.  Dh.  I,  2,  3,  39-40 ;  I,  2,  3,  38 ,  I,  2,  3,  29. 

b2 


XX  APASTAMBA. 

of  eleven  kinds  of  substitutes  for  a  legitimate  son.  Illegiti- 
mate sons,  the  illegitimate  sons  of  wives,  the  legitimate 
and  illegitimate  offspring  of  daughters,  and  the  children  of 
relatives,  or  even  of  strangers  who  may  be  solemnly  adopted, 
or  received  as  members  of  the  family  without  any  ceremony, 
or  be  acquired  by  purchase,  are  all  allowed  to  take  the 
place  and  the  rights  of  legitimate  sons l.  Apastamba 
declares  his  dissent  from  this  doctrine.  He  allows  legiti- 
mate sons  alone  to  inherit  their  father's  estate  and  to  follow 
the  occupations  of  his  caste,  and  he  explicitly  forbids  the 
sale  and  gift  of  children  2. 

In  like  manner  he  protests  against  the  custom  of  making 
over  childless  widows  to  brothers-in-law  or  other  near 
relatives  in  order  to  obtain  sons  who  are  to  offer  the  funeral 
oblations  to  the  deceased  husband's  manes,  while  Baudha- 
yana  has  as  yet  no  scruple  on  the  subject3.  Finally,  he 
omits  from  his  list  of  the  marriage-rites  the  Paija^a  vivaha, 
where  the  bride  is  obtained  by  fraud  4  ;  though  it  is  re- 
luctantly admitted  by  Baudhayana  and  other  ancient 
teachers.  There  can  be  no  doubt  that  the  law  which 
placed  the  regular  continuance  of  the  funeral  oblations 
above  all  other  considerations,  and  which  allowed,  in  order 
to  secure  this  object,  even  a  violation  of  the  sanctity  of  the 
marriage-tie  and  other  breaches  of  the  principles  of  morality, 
belongs  to  an  older  order  of  ideas  than  the  stricter  views 
of  Apastamba.  It  is  true  that,  according  to  Baudhayana's 
own  statement6,  before  his  time  an  ancient  sage  named 
Aupa^anghani,  who  is  also  mentioned  in  the  .Satapatha- 
brahmawa,  had  opposed  the  old  practice  of  taking  sub- 
stitutes for  a  legitimate  son.  It  is  also  very  probable  that 
for  a  long  time  the  opinions  of  the  Brahmawa  teachers, 
who  lived  in  different  parts  of  India  and  belonged  to 
different  schools,  may  have  been  divided  on  this  subject. 
Still  it  seems  very  improbable  that  of  two  authors  who 
both  belong  to  the  same  Veda  and  to  the  same  school,  the 


1  Baudh.  Dh.  II,  2,  3,  17  seqq.  a  Ap.  Dh.  II,  5,  13,  1-2,  u. 

'  Ap.  Db.  II,  10,  27,  2-7.  *  Ap.  Dh.  II,  5,  n  and  12. 

•  Baudh.  Dh.  II,  a,  3,  33. 


INTRODUCTION.  XXI 


earlier  one  should  hold  the  later  doctrine,  and  the  later 
one  the  earlier  opinion.  The  contrary  appears  the  more 
probable  assumption.  The  same  remarks  apply  to  the 
cases  of  the  Niyoga  and  of  the  Paud/£a  marriage  l. 

The  second  fact,  which  bears  on  the  question  how  the 
identity  of  so  many  Sutras  in  the  two  Dharma-sutras  is 
to  be  explained,  affords  a  still  stronger  proof  of  Apa- 
stamba's  posteriority  to  Baudhayana.  For  on  several 
occasions,  it  appears,  Apastamba  controverts  opinions 
which  Baudhayana  holds,  or  which  may  be  defended  with 
the  help  of  the  latter's  Sutras.  The  clearest  case  of  this 
kind  occurs  in  the  chapter  on  Inheritance,  where  the 
treatment  of  the  eldest  son  on  the  division  of  the  estate  by 
the  father  is  discussed.  There  Apastamba  gives  it  as  his 
own  opinion  that  the  father  should  make  an  equal  division 
of  his  property  '  after  having  gladdened  the  eldest  son  by 
some  (choice  portion  of  his)  wealth,'  i.  e.  after  making  him 
a  present  which  should  have  some  value,  but  should  not 
be  so  valuable  as  to  materially  affect  the  equality  of  the 
shares2.  Further  on  he  notices  the  opinions  of  other 
teachers  on  this  subject,  and  states  that  the  practice  advo- 
cated by  some,  of  allowing  the  eldest  alone  to  inherit,  as 
well  as  the  custom  prevailing  in  some  countries,  of  allotting 
to  the  eldest  all  the  father's  gold,  or  the  black  cows,  or  the 
black  iron  and  grain,  is  not  in  accordance  with  the  pre- 
cepts of  the  Vedas.  In  order  to  prove  the  latter  assertion 
he  quotes  a  passage  of  the  Taittiriya  Sawhita,  in  which  it 
is  declared  that '  Manu  divided  his  wealth  among  his  sons/ 
and  no  difference  in  the  treatment  of  the  eldest  son  is  pre- 
scribed. He  adds  that  a  second  passage  occurs  in  the 
same  Veda,  which  declares  that  '  they  distinguish  the  eldest 
son  by  (a  larger  portion  of)  the  heritage,'  and  which  thus 
apparently  countenances  the  partiality  for  the  first-born. 
But  this  second  passage,  he  contends,  appealing  to  the 


1  For  another  case,  the  rules,  referring  to  the  composition  for  homicide, 
regarding  which  Apastamba  holds  later  views  than  Baudhaynna,  sec  the  Fest- 
gruss  an  R.  von  Roth,  pp.  47-48. 

1  Ap.  Dh.  II,  6,  13,  13,  and  II,  <5,  14,  I. 


XX11  APASTAMBA. 


opinion  of  the  Mim£;#sists,  is,  like  many  similar  ones, 
merely  a  statement  of  a  fact  which  has  not  the  authority 
of  an  injunction  l.  If  we  now  turn  to  Baudhayana,  we 
find  that  he  allows  of  three  different  methods  for  the 
distribution  of  the  paternal  estate.  According  to  him, 
either  an  equal  share  may  be  given  to  each  son,  or  the 
eldest  may  receive  the  best  part  of  the  wealth,  or,  also, 
a  preferential  share  of  one  tenth  of  the  whole  property. 
He  further  alleges  that  the  cows,  horses,  goats,  and  sheep 
respectively  go  to  the  eldest  sons  of  Brahma«as,  Kshatriyas, 
VaLsyas  and  vSudras.  As  authority  for  the  equal  division 
he  gives  the  first  of  the  two  Vedic  passages  quoted  above ; 
and  for  the  doctrine  that  the  eldest  is  to  receive  the  best 
part  of  the  estate,  he  quotes  the  second  passage  which 
Apastamba  considers  to  be  without  the  force  of  an  injunc- 
tion 2.  The  fact  that  the  two  authors'  opinions  clash  is 
manifest,  and  the  manner  in  which  Apastamba  tries  to 
show  that  the  second  Vedic  passage  possesses  no  authority, 
clearly  indicates  that  before  his  time  it  had  been  held  to 
contain  an  injunction.  As  no  other  author  of  a  Dharma- 
sutra  but  Baudhayana  is  known  to  have  quoted  it,  the  con- 
clusion is  that  Apastamba's  remarks  are  directed  against 
him.  If  Apastamba  does  not  mention  Baudhdyana  by 
name,  the  reason  probably  is  that  1n  olden  times,  just  as  in 
the  present  day,  the  Brahmanical  etiquette  forbad  a  direct 
opposition  against  doctrines  propounded  by  an  older  teacher 
who  belongs  to  the  same  spiritual  family  (vidya.va.tnsa.)  as 
oneself. 

A  similar  case  occurs  in  the  chapter  on  Studentship3, 
where  Apastamba,  again  appealing  to  the  Mima/wsists, 
combats  the  doctrine  that  pupils  may  eat  forbidden  food, 
such  as  honey,  meat,  and  pungent  condiments,  if  it  is  given 
to  them  as  leavings  by  their  teacher.  Baudhayana  gives 
no  explicit  rule  on  this  point,  but  the  wording  of  his 
Sutras  is  not  opposed  to  the  doctrine  and  practice,  to 
which  Apastamba  objects.  Baudhayana  says  that  students 

1  Ap.  Dh.  II,  6,  14,  6-13.  »  Baudh.  Dh.  II,  2,  3,  2-7. 

'  Ap.  Dh.I,  i,4,5-/. 


INTRODUCTION.  XX111 


shall  avoid  honey,  meat,  pungent  condiments,  &c. ;  he 
further  enjoins  that  pupils  are  to  obey  their  teachers 
except  when  ordered  to  commit  crimes  which  cause  loss 
of  caste  (pataniya) ;  and  he  finally  directs  them  to  eat  the 
fragments  of  food  given  to  them  by  their  teachers.  As 
the  eating  of  honey  and  other  forbidden  substances  is  not 
a  crime  causing  loss  of  caste,  it  is  possible  that  Baudha- 
yana  himself  may  have  considered  it  the  duty  of  a  pupil 
to  eat  any  kind  of  food  given  by  the  teacher,  even  honey 
and  meat.  At  all  events  the  practice  and  doctrine  which 
Apastamba  blames,  may  have  been  defended  by  the 
wording  of  Baudhayana's  rules1. 

The  three  points  which  have  been  just  discussed,  viz. 
the  identity  of  a  number  of  Sutras  in  the  works  of  the  two 
authors,  the  fact  that  Apastamba  advocates  on  some  points 
more  refined  or  puritan  opinions,  and,  especially,  that  he 
labours  to  controvert  doctrines  contained  in  Baudhayana's 
Sutras,  give  a  powerful  support  to. the  traditional  state- 
ment that  he  is  younger  than  that  teacher.  It  is,  however, 
difficult  to  say  how  great  the  distance  between  the  two 
really  is.  Mahadeva,  as  stated  above,  places  between  them 
only  Bharadva^a,  the  author  of  a  set  of  Sutras,  which  as 
yet  have  not  been  completely  recovered.  But  it  seems 
to  me  not  likely  that  the  latter  was  his  immediate  pre- 
decessor in  the  vidyava#wa  or  spiritual  family  to  which 
both  belonged.  For  it  cannot  be  expected  that  two 
successive  heads  of  the  school  should  each  have  composed 
a  Sutra  and  thus  founded  a  new  branch-school.  It  is 

1  Cases,  in  which  Apastamba's  Gr*hya-sutra  appears  to  refer  to,  or  to 
controvert,  Baudhayana's  Gr*hya-sutra,  have  been  collected  by  Dr.  Winternitz, 
op.  cit.,  p.  8.  Dr.  Burnell,  Tanjore  Catalogue,  p.  34,  too,  considers  Baudhayana 
to  be  older  than  Apastamba,  because  his  style  is  so  ranch  simpler.  With  this 
remark  may  be  compared  Dr.  \Vinternitz's  very  true  assertion  that  Baudhayana's 
style  resembles  sometimes,  especially  in  the  discussion  of  disputed  points,  that 
of  the  Brahmawas.  On  the  other  hand,  Dr.  R.  G.  Bha«</arkar,  Second  Report 
on  the  Search  for  Sanskrit  MSS.,  p.  34,  believes  Baudhayana  to  be  later  than 
Apastamba  and  Bharadva^a,  because  he  teaches  other  developments  of  sacrificial 
rites,  unknown  to  the  other  two  Sutrakaras.  This  may  be  true,  but  it  must  not 
be  forgotten  that  every  portion  of  Baudhayana's  Sutras,  which  has  been 
subjected  to  a  critical  enquiry,  has  turned  out  to  be  muck  interpolated  and 
enlarged  by  later  hands. 


Xxiv  APASTAMBA. 

more  probable  that  Baudhayana  and  Bhdradva^a,  as  well 
as  the  latter  and  Apastamba,  were  separated  by  several 
intervening  generations  of  teachers,  who  contented  them- 
selves with  explaining  the  works  of  their  predecessors. 
The  distance  in  years  between  the  first  and  the  last  of 
the  three  Sutrakaras  must,  therefore,  I  think,  be  measured 
rather  by  centuries  than  by  decades l. 

As  regards  the  priority  of  Apastamba  to  the  school  of 
Satyasha<a?//a  Hiravyake.rin,  there  can  be  no  doubt  about 
the  correctness  of  this  statement.  For  either  Hirawyake^in 
himself,  or,  at  least,  his  immediate  successors  have  appro- 
priated Apastamba's  Dharma-sutra  and  have  inserted  it 
with  slight  modifications  in  their  own  collection.  The 
alterations  consist  chiefly  in  some  not  very  important 
additions,  and  in  the  substitution  of  more  intelligible  and 
more  modern  expressions  for  difficult  and  antiquated 
words  2.  But  they  do  not  extend  so  far  as  to  make  the 
language  of  the  Dharma-sutra  fully  agree  with  that  of 
the  other  sections  of  the  collection,  especially  with  the 
Grzhya-sutra.  Numerous  discrepancies  between  these  two 
parts  are  observable.  Thus  we  read  in  the  Hirawyakeji 


1  The  subjoined  pedigree  of  the  Sutrakaras  of  the  Black  Ya^nir-veda  will 
perhaps  make  the  above  remarks  and  my  interpretation  of  the  statements  of 
Mahadeva  and  the  other  authorities  mentioned  above  more  intelligible  :  — 
Kha^/ika,  taught  the  Taittirtya  recension  of  the  Black  Ya.fur-veda. 

(Successors  of  KhiWika,  number  unknown,  down  to) 
Baudhayana,  Pravaj&anakarta,  i.  e.  ist  Sutrakara,  and  founder  of  Baudha- 

yana-/6arawa. 
(Successors  of  Baudhayana  down  to  fellow-pupil  of  Bharadva'jf  a,  number  unknown.) 

(Successors  of  Baudhayana  after  the  schism  down  to  the  present  day.) 
Bharadva^a,  and  Sutrakara,  and  founder  of  Bharadva^a-jfearawa. 

(Successors  of  Bharadvaf  a  down  to  fellow-pupil  of  Apastamba,  number  unknown.) 
(Successors  after  the  schism  down  to  the  present  day.) 

Apastamba,  3rd  Sutrakara,  and  founder  of  A  pastamba-/htra«a, 

(Successors  of  Apastamba  down  to  fellow-pupil  of  SatyasharfAa  Hirawyakeiin,  number 

unknown.) 
(Successors  of  Apastamba  down  to  the  present  day.) 

Satyftshfc/Aa  Hirattyak&rin,  4th  Sutrakara,  and  founder  of  Hirawyakeji- 


(Successors  of  Satyasharftia  Hirawyakejin  down  to  the  present  day.) 
After  the  schism  of  Satyasha^Aa  Hirawyake^in  the  pedigree  has  not  been  con- 
tinned,  though  Mahadeva  asserts  that  several  other  Sutrakaras  arose.    But  to 
•A-ork  it  out  further  would  be  useless. 

3  See  Appendix  II  to  Part  I  of  my  second  edition  of  Apastamba's  Dharma- 
sutra,  p.  117  seqq. 


INTRODUCTION.  XXV 


Gr/hya-sutra  that  a  Brahmawa  must,  ordinarily,  be  initiated 
in  his  seventh  year,  while  the  rule  of  the  Dharma-sutra, 
which  is  identical  with  Ap.  Dh.  I,  i,  i,  18,  prescribes  that 
the  ceremony  shall  take  place  in  the  eighth  year  after 
conception.  The  commentators,  Matmlatta  on  the  Grthya.- 
sGtra  and  Mahadeva  on  the  Dharma-sutra,  both  state  that 
the  rule  of  the  Grzhya-sutra  refers  to  the  seventh  year 
after  birth,  and,  therefore,  in  substance  agrees  with  the 
Dharma-sutra.  They  are  no  doubt  right.  But  the  differ- 
ence in  the  wording  shows  that  the  two  sections  do  not 
belong  to  the  same  author.  The  same  inference  may  be 
drawn  from  the  fact  that  the  Hira«yake^i  Grzhya-sutra, 
which  is  much  longer  than  Apastamba's,  includes  a  con- 
siderable amount  of  matter  which  refers  to  the  sacred  law, 
and  which  is  repeated  in  the  Dharma-sutra.  According  to 
a  statement  which  I  have  heard  from  several  learned  Brah- 
mawas,  the  followers  of  Hira;/yake.nn,  when  pronouncing 
the  sawkalpa  or  solemn  pledge  to  perform  a  ceremony, 
declare  themselves  to  be  members  of  the  Hirawyakeji 
school  that  forms  a  subdivision  of  Apastamba's  (apastam- 
bantargatahirawyak&yLyakhadhyayi  .  .  .  aham).  But  I  have 
not  been  able  to  find  these  words  in  the  books  treating  of 
the  ritual  of  the  Hira«yake.rins,  such  as  the  Mahejabha//!. 
If  this  assertion  could  be  further  corroborated,  it  would  be 
an  additional  strong  proof  of  the  priority  of  Apastamba, 
which,  however,  even  without  it  may  be  accepted  as  a  fact l. 
The  distance  in  time  between  the  two  teachers  is  probably 
not  so  great  as  that  between  Apastamba  and  Baudhayana, 
as  Mahadeva  mentions  no  intermediate  Sutrakara  between 
them.  Still  it  is  probably  not  less  than  100  or  150  years. 

The  results  of  the  r.bove  investigation  which  show  that 
the  origin  of  the  Apastamba  school  fails  in  the  middle 
of  the  Sutra  period  of  the  Black  Ya^ur-veda,  and  that 
its  Sutras  belong  to  the  later,  though  not  to  the  latest 
products  of  Vedic  literature,  are  fully  confirmed  by  an 


1  Compare  also  Dr.  Winternitz's  remarks  on  the  dependence  of  the  Grihya- 
sfitra  of  the  Hirawyakejins  on  Apastamba's,  op.  cit.,  p.  6  seqq.,  and  the  second 
edition  of  the  Ap.  Dh.,  Part  I,  p.  xi. 


XXVI  APASTAMBA. 

examination  of  the  quotations  from  and  references  to  Vedic 
and  other  books  contained  in  Apastamba's  Sutras,  and 
especially  in  the  Dharma-sutra.  We  find  that  all  the  four 
Vedas  are  quoted  or  referred  to.  The  three  old  ones,  the 
ftik,  Ya^s,  and  Saman,  are  mentioned  both  separately 
and  collectively  by  the  name  trayi  vidya,  i.e.  threefold 
sacred  science,  and  the  fourth  is  called  not  Atharvangirasa^, 
as  is  done  in  most  ancient  Sutras,  but  Atharva-veda l.  The 
quotations  from  the  Rik  and  Saman  arc  not  very  numerous. 
But  a  passage  from  the  ninth  MaWala  of  the  former,  which 
is  referred  to  Dh.  I,  i,  3,  2,  is  of  some  extent,  and  shows 
that  the  recension  which  Apastamba  knew,  did  not  differ 
from  that  which  still  exists.  As  Apastamba  was  an  ad- 
herent of  the  Black  Ya^oir-veda,  he  quotes  it,  especially  in 
the  .Srauta-sutra,  very  frequently,  and  he  adduces  not  only 
texts  from  the  Mantra-sawhita,  but  also  from  the  Taittirlya- 
brahmawa  and  Ara/zyaka.  The  most  important  quotations 
from  the  latter  work  occur  Dh.  II,  2,  3,  i6-II,  2,  4,  9,  where 
all  the  Mantras  to  be  recited  during  the  performance  of 
the  Bali-offerings  are  enumerated.  Their  order  agrees 
exactly  with  that  in  which  they  stand  in  the  sixty-seventh 
Anuvaka  of  the  tenth  Prapa///aka  of  the  recension  of  the 
Arawyaka  which  is  current  among  the  Andhra  Brahmawas  2. 
This  last  point  is  of  considerable  importance,  both  for  the 
history  of  the  text  of  that  book  and,  as  we  shall  see  further 
on,  for  the  history  of  the  Apastambiya  school. 

The  White  Ya^ur-veda,  too,  is  quoted  frequently  in  the 
vSrauta-sutra  and  once  in  the  section  on  Dharma  by  the 
title  Va^asaneyaka,  while  twice  its  Brahma«a,  the  Va^a- 
saneyi-brahmawa,  is  cited.  The  longer  one  of  the  two 
passages,  taken  from  the  latter  work,  Dh.  I,  4,  12,  3,  does, 
however,  not  fully  agree  with  the  published  text  of  the 
Madhyandina  recension.  Its  wording  possesses  just  suf- 
ficient resemblance  to  allow  us  to  identify  the  passage 
which  Apastamba  meant,  but  differs  from  the  .Satapatha- 


1  A  p.  Dh.  II,  n,  29,  12. 

a  The  Taittiriya  Arawyaka  exists  in  three  recensions,  the  Kaw/a/a,  Dravu/a, 
and  the  Andhra,  the  first  of  which  has  been  commented  on  by  Sayawa. 


INTRODUCTION.  XXV11 


brahmawa  in  many  details l.  The  cause  of  these  discrepancies 
remains  doubtful  for  the  present 2.  As  regards  the  Atharva- 
veda,  Apastamba  gives,  besides  the  reference  mentioned 
above  and  a  second  to  the  Ahgirasa-pavitra  3,  an  abstract 
of  a  long  passage  from  Atharva-veda  XV,  10-13,  regarding 
the  treatment  of  a  Vratya,  i.e.  a  learned  mendicant 
Brahma#a,  who  really  deserves  the  title  of  an  atithi,  or 
guest 4.  It  is  true  that  Apastamba,  in  the  passage  referred 
to,  does  not  say  that  his  rule  is  based  on  the  Atharva- 
veda.  He  merely  says  that  a  Brahmawa  is  his  authority. 
But  it  seems,  nevertheless,  certain  that  by  the  expression 
a  Brahmawa,  the  Brahma//a-like  fifteenth  book  of  the 
Atharva-veda  is  meant,  as  the  sentences  to  be  addressed 
by  the  host  to  his  guest  agree  literally  with  those  which 
the  Atharva-veda  prescribes  for  the  reception  of  a  Vratya. 
Haradatta  too,  in  his  commentary,  expresses  the  same 
opinion.  Actual  quotations  from  the  Atharva-veda  are  not 
frequent  in  Vedic  literature,  and  the  fact  that  Apastamba's 
Dharma-sutra  contains  one,  is,  therefore,  of  some  interest. 

Besides  these  Vedic  texts5,  Apastamba  mentions,  also, 
the  Ahgas  or  auxiliary  works,  and  enumerates  six  classes, 
viz.  treatises  on  the  ritual  of  the  sacrifices,  on  grammar, 
astronomy,  etymology,  recitation  of  the  Veda,  and  metrics  6. 
The  number  is  the  same  as  that  which  is  considered  the 
correct  one  in  our  days 7. 

As  the  Dharma-sutra  names  no  less  than  nine  teachers 
in  connection  with  various  topics  of  the  sacred  law,  and 
frequently  appeals  to  the  opinion  of  some  (eke),  it  follows 
that  a  great  many  such  auxiliary  treatises  must  have 
existed  in  Apastamba's  time.  The  A&iryas  mentioned 
are  Eka,  Ka«va,  Ka«va,  Ku«ika,  Kutsa,  Kautsa,  Push- 


1  Compare  on  this  point  Professor  Eggeling's  remarks  in  Sacred  Books  of 
the  East,  vol.  xii,  p.  xxxix  seqq. 

See  the  passage  from  the  .^arattavyuhabhashya  given  below,  ver.  10. 

Ap.  Dh.  I,  2,  2,  2.  *  Ap.  Dh.  II,  3,  7,  12-17. 

Some  more  are  quoted  in  the  .Srauta-sfitra,  see  Professor  Gaibe  in  the 
Gurupiyakaumudi,  p.  33  scqq. 

Ap.  Dh.  II,  4,  8,  10. 

See  also  Max  Mliller,  Hist.  Anc.  Sansk.  Lit.,  p.  1 1 1. 


XXVlii  APASTAMBA. 

karasadi.  Varshyayawi,  JSVetaketu,  and  Harita1,  Some  of 
these  persons,  like  Harita  and  Ka«va,  are  known  to  have 
composed  Sutras  on  the  sacred  law,  and  fragments  or 
modified  versions  of  their  works  are  still  in  existence, 
while  Kawva,  Kautsa,  Pushkarasadi  or  Paushkarasadi,  as 
the  grammatically  correct  form  of  the  name  is,  and 
Varshyayawi  are  quoted  in  the  Nirukta,  the  Prati-rakhyas, 
and  the  Varttikas  on  P£#ini  as  authorities  on  phonetics, 
etymology,  and  grammar 2.  Ka«va,  finally,  is  considered 
the  author  of  the  still  existing  Kalpa-sutras  of  the  Kawva 
school  connected  with  the  White  Ya^ur-veda.  It  seems 
not  improbable  that  most  of  these  teachers  were  authors  of 
complete  sets  of  Ahgas.  Their  position  in  Vedic  literature, 
however,  except  as  far  as  Ka«va,  Harita,  and  .SVetaketu  are 
concerned,  is  difficult  to  define,  and  the  occurrence  of  their 
names  throws  less  light  on  the  antiquity  of  the  Apas- 
tambiya  school  than  might  be  expected.  Regarding 
Harita  it  must,  however,  be  noticed  that  he  is  one  of  the 
oldest  authors  of  Sutras,  that  he  was  an  adherent  of  the 
Maitrayamya  vSakha 3,  and  that  he  is  quoted  by  Baudhayana, 
Apastamba's  predecessor.  The  bearing  of  the  occurrence 
of  .SVetaketu's  name  will  be  discussed  below. 

Of  even  greater  interest  than  the  names  of  the  teachers 
are  the  indications  which  Apastamba  gives,  that  he  knew 
two  of  the  philosophical  schools  which  still  exist  in  India, 
viz.  the  Purva  or  Karma  Mimawsa  and  the  Vedanta.  As 
regards  the  former,  he  mentions  it  by  its  ancient  name, 
Nyaya,  which  in  later  times  and  at  present  is  usually 
applied  to  the  doctrine  of  Gautama  Akshapada.  In  two 
passages  4  he  settles  contested  points  on  the  authority  of 
those  who  know  the  Nyaya,  i.  e.  the  Purva  M!ma;«sa,  and 


1  Ap.  Dh.  1,6,  19,  3-8;  I,  10,  28,  1-2;  1,4, 13,10;  1,6,  18,2;  1,6,  19,  12; 

I,  10,  28,  5,  16;  I,  10,  29,  12-16. 
a  Max  Mtiller,  loc.  cit.,  p.  142. 

3  A  Dharma-sfitra,  ascribed  to  this  teacher,  has  been  recovered  of  late,  by 
Mr.  Vaman  Shastrf  Islampnrkar.     Though  it  is  an  ancient  work,  it  does  not 
contain  Apastamba's  quotations,  see  Grundriss  d.  Indo-Ar.  Phil,  und  Altertumsk., 

II,  8,  8. 

4  Ap.  Dh.  II,  4,  8,  13;  II,6,i4,  13. 


INTRODUCTION.  XXIX 


in  several  other  cases  he  adopts  a  line  of  reasoning  which 
fully  agrees  with  that  followed  in  Gaimini's  Mimawsa-sutras. 
Thus  the  arguments  l,  that  '  a  revealed  text  has  greater 
weight  than  a  custom  from  which  a  revealed  text  may  be 
inferred,'  and  that  '  no  text  can  be  inferred  from  a  custom 
for  which  a  worldly  motive  is  apparent,'  exactly  correspond 
with  the  teaching  of  Gaimini's  Mimawsa-sutras  I,  3,  3-4. 
The  wording  of  the  passages  in  the  two  works  does  not 
agree  so  closely  that  the  one  could  be  called  a  quotation 
of  the  other.  But  it  is  evident,  that  if  Apastamba  did  not 
know  the  Mima;/zsa-sutras  of  Gaimini,  he  must  have  pos- 
sessed some  other  very  similar  work.  As  to  the  Vedanta, 
Apastamba  does  not  mention  the  name  of  the  school. 
But  Kha«<^as  22, 23  of  the  first  Pa/ala  of  the  Dharma-sutra 
unmistakably  contain  the  chief  tenets  of  the  Vedantists,  and 
recommend  the  acquisition  of  the  knowledge  of  the  Atman 
as  the  best  means  for  purifying  the  souls  of  sinners. 
Though  these  two  Kha«das  are  chiefly  filled  with  quota- 
tions, which,  as  the  commentator  states,  are  taken  from  an 
Upanishad,  still  the  manner  of  their  selection,  as  well  as 
Apastamba's  own  words  in  the  introductory  and  concluding 
Sutras,  indicates  that  he  knew  not  merely  the  unsystematic 
speculations  contained  in  the  Upanishads  and  Arawyakas, 
but  a  well-defined  system  of  Vedantic  philosophy  identical 
with  that  of  Badardyawa's  Brahma-sutras.  The  fact  that 
Apastamba's  Dharma-sutra  contains  indications  of  the  ex- 
istence of  these  two  schools  of  philosophy,  is  significant 
as  the  Purva  Mimawzsa  occurs  in  one  other  Dharma-sutra 
only,  that  attributed  to  VasishMa,  and  as  the  name  of  the 
Vedanta  school  is  not  found  in  any  of  the  prose  treatises 
on  the  sacred  law. 

Of  non-Vedic  works  Apastamba  mentions  the  Purd«a. 
The  Dharma-sutra  not  only  several  times  quotes  passages 
from  '  a  Pura«a '  as  authorities  for  its  rules 2,  but  names  in 
one  case  the  Bhavishyat-purd;za  as  the  particular  Pura«a 
from  which  the  quotation  is  taken3.  References  to  the 

1  Ap.  Dh.  I,  i,  14,  8,  9-10.  *  Ap.  Dh.  I,  6,  19,  13 ;  I,  10,  39,  7. 

3  Ap.  Dh.  II,  9,  24,  6. 


xxx  APASTAMBA. 

Pura#a  in  general  are  not  unfrequent  in  other  Sutras  on 
the  sacred  law,  and  even  in  older  Vedic  works.  But 
Apastamba,  as  far  as  I  know,  is  the  only  Sutrakara  who 
specifies  the  title  of  a  particular  Pura«a,  and  names  one 
which  is  nearly  or  quite  identical  with  that  of  a  work 
existing  in  the  present  day,  and  he  is  the  only  one,  whose 
quotations  can  be  shown  to  be,  at  least  in  part,  genuine 
Paurawic  utterances. 

Among  the  so-called  Upa-pura/ras  we  find  one  of  con- 
siderable extent  which  bears  the  title  Bhavishya-purawa 
or  also  Bhavishyat-purawa l.  It  is  true  that  the  passage 
quoted  in  the  Dharma-sutra  from  the  Bhavishyat-purawa 
is  not  to  be  found  in  the  copy  of  the  Bhavishya-purawa 
which  I  have  seen.  It  is,  therefore,  not  possible  to  assert 
positively  that  Apastamba  knew  the  present  homonymous 
work.  Still,  considering  the  close  resemblance  of  the  two 
titles,  and  taking  into  account  the  generally  admitted  fact 
that  most  if  not  all  Purawas  have  been  remodelled  and 
recast2,  it  seems  to  me  not  unlikely  that  Apastamba's 


1  Aufrecht,  Catalogus  Catalogorum,  p.  400. 

2  Max  Miiller,  Hist.  Anc.  Sansk.  Lit.,  pp.  40-42.  Weber,  Literaturgeschichte, 
pp.  206-208.     Though  I  fully  subscribe  to  the  opinion,  held  by  the  most  illus- 
trious Sanskritists,  that,  in  general,  the  existing  Puriwas  are  not  identical  with 
the  works  designated  by  that  title  in  Vedic  works,  still  I  cannot  believe  that 
they  are  altogether  independent  of  the  latter.    Nor  can  I  agree  to  the  assertion 
that  the  Pura«as  known  to  us,  one  and  all,  are  not  older  than  the  tenth  or 
eleventh  century  A.  D.     That  is  inadmissible,  because  Benin!  (India,  I,  131) 
enumerates  them  as  canonical  books.     And  his  frequent  quotations  from  them 
prove  that  in  1030  A.  D.  they  did  not  differ  materially  from  those  known  to  us 
(see  Indian  Antiquary,  19,  382  seqq.).      Another  important  fact  bearing  on 
this  point  may  be  mentioned  here,  viz.  that  the  poet  Ba«a,  who  wrote  shortly 
after  600   A.  D.,  in   the  Aiharsha^arita,  orders  his  Panrawika  to  recite  the 
Pavanaprokta-puri»a,  i.e.  the  Vayu-pura«a  (Harsha£arita.  p.  61,  Calcutta ed.). 
Dr.  Hall,  the  discoverer  of  the  life  of  Marsha,  read  in  his  copy  Yavanaprokta- 
pura«a,  a  title  which,  as  he  remarks,  might  suggest  the  idea  that  Bawa  knew 
the  Greek  epic  poetry.     But  a  comparison  of  the  excellent  Ahmadabad  and 
Benares  Devanagari  MSS.  and  of  the  Kajmtr  .Sar.ida  copies  shows  that  the 
correct  reading  is  the  one  given  above.     The  earlier  history  of  the  Purawas, 
•which  as  yet  is  a  mystery,  will  only  be  cleared  up  when  a  real  history  of  the 
orthodox  Hindu  sects,  especially  of  the  .Sivites  and  Vishwuites,  has  been  written. 
It  will,  then,  probably  become  apparent  that  the  origin  of  these  sects  reaches 
back  far  beyond  the  rise  of  Buddhism  and  Jainism.    It  will  also  be  proved 


INTRODUCTION.  XXXI 


authority  was  the  original  on  which  the  existing  Upa- 
purawa  is  based.  And  in  favour  of  this  view  it  may  be 
urged  that  passages,  similar  to  Apastamba's  quotation, 
actually  occur  in  our  Paura;zic  texts.  In  the  Gyotish- 
pra^ara  section  of  several  of  the  chief  Purawas  we  find, 
in  connection  with  the  description  of  the  Path  of  the 
Manes  (pitrzya#a)  *,  the  assertion  that  the  pious  sages, 
who  had  offspring  and  performed  the  Agnihotra,  reside 
there  until  the  general  destruction  of  created  things 
(a  bhutasawplavat),  as  well  as,  that  in  the  beginning  of 
each  new  creation  they  are  the  propagators  of  the  world 
(lokasya  sawtanakara-4)  and,  being  re-born,  re-establish 
the  sacred  law.  Though  the  wording  differs,  these  passages 
fully  agree  in  sense  with  Apastamba's  Bhavishyat-pura/za 
which  says,  '  They  (the  ancestors)  live  in  heaven  until  the 
(next)  general  destruction  of  created  things.  At  the  new 
creation  (of  the  world)  they  become  the  seed.'  In  other 
passages  of  the.  Purawas,  which  refer  to  the  successive 
creations,  we  find  even  the  identical  terms  used  in  the 
quotation.  Thus  the  Vayup.,  Adhy.  8,  23,  declares  that 
those  beings,  which  have  gone  to  the  Ganaloka, '  become  the 
seed  at  the  new  creation '  (puna/z  sarge  .  .  .  bi^arthawz  td 
bhavanti  hi). 

These  facts  prove  at  all  events  that  Apastamba  took  his 
quotation  from  a  real  Purawa,  similar  to  those  existing. 
If  it  is  literal  and  exact,  it  shows,  also,  that  the  Purawas  of 
his  time  contained  both  prose  and  verse. 

Further,  it  is  possible  to  trace  yet  another  of  Apastamba's 
quotations  from  '  a  Purawa.'  The  three  Purawas,  mentioned 
above,  give,  immediately  after  the  passages  referred  to, 
enlarged  versions  of  the  two  verses2  regarding  the  sages, 
who  begot  offspring  and  obtained  '  burial-grounds,'  and 


that  the  orthodox  sects  used  Pura«as  as  text  books  for  popular  readings,  the 
PurawapaMana  of  our  days,  and  that  some,  at  least,  of  the  now  existing  Pura»as 
are  the  latest  recensions  of  those  mentioned  in  Vedic  books. 

1  Vayup.,  Adhy.  50,  208  seqq. ;  Matsyap.,  Adhy.  123,  96  seqq. ;  Vishwup.  II, 
8.  86-89;  H  H-  Wilson,  Vishmip.,  vol.  ii,  pp.  263-268  (ed.  Hall). 

*  Ap.  Dh.  II,  9,  23,  4-5. 


XXX11  APASTAMHA. 


regarding  those  who,  remaining  chaste,  gained  immortality1. 
In  this  case  Apastamba's  quotation  can  be  restored  almost 
completely,  if  certain  interpolations  are  cut  out.  And  it 
is  evident  that  Apastamba  has  preserved  genuine  Paurawic 
verses  in  their  ancient  form.  A  closer  study  of  the  unfortu- 
nately much  neglected  Purawas,  no  doubt,  will  lead  to 
further  identifications  of  other  quotations,  which  will  be 
of  considerable  interest  for  the  history  of  Indian  literature. 

There  is  yet  another  point  on  which  Apastamba  shows 
a  remarkable  agreement  with  a  theory  which  is  prevalent 
in  later  Sanskrit  literature.  He  says  (Dh.  II,  n,  29, 
11-12),  *  The  knowledge  which  Sudras  and  women  possess, 
is  the  completion  of  all  study,'  and  '  they  declare  that  this 
knowledge  is  a  supplement  of  the  Atharva-veda.'  The 
commentator  remarks  with  reference  to  these  two  Sutras, 
that  '  the  knowledge  which  .Sudras  and  women  possess/  is 
the  knowledge  of  dancing,  acting,  music,  and  other  branches 
of  the  so-called  Artha^astra,  the  science  of  useful  arts  and 
of  trades,  and  that  the  object  of  the  Sutras  is  to  forbid 
the  study  of  such  matters  before  the  acquisition  of  sacred 
learning.  His  interpretation  is,  without  doubt,  correct,  as 
similar  sentiments  are  expressed  by  other  teachers  in  parallel 
passages.  But,  if  it  is  accepted,  Apastamba's  remark  that 
'the  knowledge  of  .Sudras  and  women  is  a  supplement 
of  the  Atharva-veda,'  proves  that  he  knew  the  division  of 
Hindu  learning  which  is  taught  in  Madhusudana  Sarasvati's 
Prasthanabheda 2.  For  Madhusudana  allots  to  each  Veda 
an  Upa-veda  or  supplementary  Veda,  and  asserts  that  the 
Upa-veda  of  the  Atharva-veda  is  the  Arthajastra.  The 
agreement  of  Apastamba  with  the  modern  writers  on  this 
point,  furnishes,  I  think,  an  additional  argument  that  he 
belongs  to  the  later  Vedic  schoolmen. 

In  addition  to  this  information  regarding  the  relative 
position  of  the  Apastambiya  school  in  ancient  Sanskrit 
literature,  we  possess  some  further  statements  as  to  the 

1  An  abbreviated  version  of  the  same  verses,  ascribed  to  the  Paurawikas, 
occurs  in  6ankara£arya's  Cornm.  on  the  A'^andogya  Up.,  p.  336  (Bibl.  Ind.). 
*  Weber,  Ind.  Stud.  I,  1-24. 


INTRODUCTION.  XXX111 


part  of  India  to  which  it  belongs,  and  these,  as  it  happens, 
are  of  great  importance  for  fixing  approximately  the  period 
in  which  the  school  arose.  According  to  the  Brahmanical 
tradition,  which  is  supported  by  a  hint  contained  in  the 
Dharma-sutra  and  by  information  derivable  from  inscrip- 
tions and  the  actual  state  of  things  in  modern  India,  the 
Apastambiyas  belong  to  Southern  India,  and  their  founder 
prooably  was  a  native  of  or  resided  in  the  Andhra  country. 
The  existence  of  this  tradition,  which  to  the  present  day 
prevails  among  the  learned  Brahmans  of  Western  India 
and  Benares,  may  be  substantiated  by  a  passage  from  the 
above-mentioned  commentary  of  the  ATarawavyuha1,  which, 

1  ./Tarawa  vydhabhashya,  fol.  15",  1.  4  seqq.  :  — 

in*  HT*ft3fteu  ^j«f  %^wrenr  (? 

nran^<*Hm*iTfcre*  f^rnri  (?) 
:  (?)  i  ^TT^%  ^nmftftHTT  ^snr  I  *  ^  n^nlft  \ 


H  <\  u 


(sic) 


fum^i  ^  w^^Tf?r*Trfn^:  n  ^u 

fr?!^  TTTF  i 

H 


T<* 


B  d  U 


[fa]  -arais  ^  ^TT^T  ^nfT^R^  fain  MM 

(sic)  i 


(sic) 


(sic)       w  II  9  H 


(sic)  i 


XXXI V  APASTAMBA. 


though  written  in  barbarous  Sanskrit,  and  of  quite  modern 
origin,  possesses  great  interest,  because  its  description  of 
the  geographical  distribution  of  the  Vedas  and  Vedic 
schools  is  not  mentioned  elsewhere.  The  verses  from 
a  work  entitled  Mahar«ava,  which  are  quoted  there,  state 
that  the  earth,  i.e.  India,  is  divided  into  two  equal  halves 
by  the  river  Narmada  (Nerbudda),  and  that  the  school  of 
Apastamba  prevails  in  the  southern  half  (ver.  a).  It  is 
further  alleged  (ver.  6)  that  the  Ya^ur-veda  of  Tittiri  and 
the  Apastambtya  school  are  established  in  the  Andhra 
country  and  other  parts  of  the  south  and  south-east  up  to 
the  mouth  of  the  Godavart  (godasagara-zivadhi).  According 
to  the  MahSrwava  the  latter  river  marks,  therefore,  the 
northern  frontier  of  the  territory  occupied  by  the  Apa- 
stambiyas.  which  comprises  the  MaraYy&a  and  Kawara 
districts  of  the  Bombay  Presidency,  the  greater  part  of  the 
Nizam's  dominions,  Berar,  and  the  Madras  Presidency, 
with  the  exception  of  the  northern  Sirkars  and  the  western 
coast.  This  assertion  agrees,  on  the  whole,  with  the  actual 
facts  which  have  fallen  under  my  observation.  A  great 
number  of  the  Dejastha-brahma«as  in  the  Nasik,  Puwa, 
Ahmadnagar,  Satard,  Sholapur,  and  Kolhapur  districts, 
and  of  the  Kawara  or  Kar«ateka-brahma«as  in  the  Belgam, 
Dharvad?,  Kaladghl,  and  KarvadT  collectorates,  as  well  as 
a  smaller  number  among  the  /Httapdvanas  of  the  Konkawa 
are  Apastambiyas.  Of  the  Nizam's  dominions  and  the 
Madras  Presidency  I  possess  no  local  knowledge.  But 
I  can  say  that  I  have  met  many  followers  of  Apastamba 
among  the  Telirigana-brahma«as  settled  in  Bombay,  and 
that  the  frequent  occurrence  of  MSS.  containing  the  Sutras 
of  the  Apastambiya  school  in  the  Madras  Presidency 
proves  that  the  Ka.ra.na.  there  must  count  many  adherents. 
On  the  other  hand,  I  have  never  met  with  any  Apastam- 
biyas among  the  ancient  indigenous  subdivisions  of  the 
Brahmanical  community  dwelling  north  of  the  Mara//£a 
country  and  north  of  the  Narmada.  A  few  Brahma«as  of 
this  school,  no  doubt,  are  scattered  ove.r  Gujarat  and 
Central  India,  and  others  are  found  in  the  great  places  of 


INTRODUCTION.  XXXV 


pilgrimage  in  Hindustan  proper.  The  former  mostly  have 
immigrated  during  the  last  century,  following  the  MaraMa 
chieftains  who  conquered  large  portions  of  those  countries, 
or  have  been  imported  in  the  present  century  by  tne 
Mara/7/a  rulers  of  Gwalior,  Indor,  and  Baroda.  The  settlers 
in  Benares,  Mathura,  and  other  sacred  cities  also,  have 
chiefly  come  in  modern  times,  and  not  unfrequently  live  on 
the  bounty  of  the  Mara/M  princes.  But  all  of  them 
consider  themselves  and  are  considered  by  the  Brahma«as, 
who  are  indigenous  in  those  districts  and  towns,  as  aliens, 
with  whom  intermarriage  and  commensality  are  not  per- 
mitted. The  indigenous  sections  of  the  Brahma#as  of 
Gujarat,  such  as  the  Nigaras,  Khea&vals,  Bhargavas, 
Kapilas,  and  Motalas,  belong,  if  they  are  adherents  of  the 
Yagur-veda,  to  the  Madhyandina  or  K^«va  schools  of  the 
White  Ya^ur-veda.  The  same  is  the  case  with  the  Brah- 
ma«as  of  Ra^putana,  Hindustan,  and  the  Pa«gab.  In 
Central  India,  too,  the  White  Ya^ur-veda  prevails;  but, 
besides  the  two  schools  mentioned  above,  there  are  still 
some  colonies  of  Maitr&ya«iyas  or  Manavas1.  It  seems, 
also,  that  the  restriction  of  the  Apastambiya  school  to  the 
south  of  India,  or  rather  to  those  subdivisions  of  the  Brah- 
manical  community  which  for  a  long  time  have  been  settled 
in  the  south  and  are  generally  considered  as  natives  of  the 
south,  is  not  of  recent  date.  For  it  is  a  significant  fact  that 
the  numerous  ancient  landgrants  which  have  been  found  all 
over  India  indicate  exactly  the  same  state  of  things.  I  am 
not  aware  that  in  any  grant  issued  by  a  king  of  a  northern 
dynasty  to  Brahmawas  who  are  natives  of  the  northern  half 
of  India,  an  Apastambiya  is  mentioned  as  donee.  But 
among  the  southern  landgrants  there  are  several  on  which 
the  name  of  the  school  appears.  Thus  in  a  j&sana  of  king 
Harihara  of  Vidyanagara,  dated  5akasawvat  1317  or 
1395  A.D.,  one  of  the  recipients  of  the  royal  bounty  is 
'the  learned  Ananta  Dikshita,  son  of  R£mabha//a,  chief 

1  See  Bha(i  Da^i,  Journ.  Bombay  Br.  Roy.  As.  Soc.  X,  40.  Regarding  the 
Maitrayawiyas  in  Gujarat,  of  whom  the  A"ara«avytiha  -speaks,  compare  my 
Report  on  the  Search  for  Sanskrit  MSS.,  1879-80,  p.  3. 

C  2 


XXXVI  APASTAMBA. 


of  the  Apastambya  (read  Apastambfya)  j-akha,  a  scion  of 
the  Vasish///a  gotra1.'  Further,  the  eastern  A'alukya  king 
Vi^ayaditya  II2,  who  ruled,  according  to  Dr.  Fleet,  from 
A.I).  799-843,  presented  a  village  to  six  students  of  the 
Hirawyake^i-sutra  and  to  eighteen  students  of  the  Apa- 
stamba, recte  the  Apastamba- sutra.  Again,  in  the  above- 
mentioned  earlier  grant  of  the  Pallava  king  Nandivarman, 
there  are  forty-two  students  of  the  Apastambha-sutra  3 
among  the  108  sharers  of  the  village  of  Udaya/£andra- 
mangalam.  Finally,  on  an  ancient  set  of  plates  written  in 
the  characters  which  usually  are  called  cave-characters,  and 
issued  by  the  Pallava  king,  Si;#havarman  II,  we  find  among 
the  donees  five  Apastambhiya-Brahma7/as,  who,  together 
with  a  Haira;/yakesa,  a  Va^asaneya,  and  a  Sarqa-vedi, 
received  the  village  of  Mangadur,  in  Vengorash/ra  4.  This 
inscription  is,  to  judge  from  the  characters,  thirteen  to 
fourteen  hundred  years  old,  and  on  this  account  a  very 
important  witness  for  the  early  existence  of  the  Apastam- 
biyas  in  Southern  India. 

Under  the  circumstances  just  mentioned,  a  casual  remark 
made  by  Apastamba,  in  describing  the  -SYaddhas  or  funeral 
oblations,  acquires  considerable  importance.  He  says  (Dh. 
II,  7,  .17,  17)  that  the  custom  of  pouring  water  into  the 
hands  of  Brihma«as  invited  to  a  Sraddha  prevails  among 
the  northerners,  and  he  indicates  thereby  that  he  himself 
does  not  belong  to  the  north  of  India.  If  this  statement 
is  taken  together  with  the  above-stated  facts,  which  tend 
to  show  that  the  Apastamblyas  were  and  are  restricted  to 
the  south  of  India,  the  most  probable  construction  which 
can  be  put  on  it  is  that  Apastamba  declares  himself  to  be 
a  southerner.  There  is  yet  another  indication  to  the  same 
effect  contained  in  the  Dharma-sutra.  It  has  been  pointed 

1  Colebrooke,  Essays,  IT,  p.  264,  ver.  24  (Madras  ed.) 

2  See  Hnltzsch,  South   Indian  Inscriptions,  vol.  i,  p.  31  seqq.,  and  Indiaa 
Antiquary,  vol.  xx,  p.  414  seqq. 

5  Apastambha  may  be  a  mistake  for  Apastamba.  But  the  form  with  the 
aspirate  occurs  also  in  the  earlier  Pallava  grant  and  in  Devapaia's  commentary 
on  the  KaMaka  Gr/hya-siitra. 

4  Ind.  Ant.  V,  135. 


INTRODUCTION.  XXX  VI) 


out  above  that  the  recension  of  the  Taittiriya  Arax/yaka 
which  Apastamba  recognises  is  that  called  the  Andhra 
text  or  the  version  current  in  the  Andhra  country,  by 
which  term  the  districts  in  the  south-east  of  India  between 
the  Godavari  and  the  Krishna,  have  to  be  understood '. 
Now  it  seems  exceedingly  improbable  that  a  Vedic  teacher 
would  accept  as  authoritative  any  other  version  of  a  sacred 
work  except  that  which  was  current  in  his  native  country. 
It  would  therefore  follow,  from  the  adoption  of  an  Andhra 
text  by  Apastamba,  that  he  was  born  in  that  country,  or, 
at  least,  had  resided  there  so  long  as  to  have  become  natu- 
ralised in  it.  With  respect  to  this  conclusion  it  must  also 
be  kept  in  mind  that  the  above-quoted  passage  from  the 
Mahan/ava  particularly  specifies  the  Andhra  country 
(andhradi)  as  the  seat  of  the  Apastambiyas.  It  may  be 
that  this  is  due  to  an  accident.  But  it  seems 'to  me  more 
probable  that  the  author  of  the  Maharwava  wished  to  mark 
the  Andhra  territory  as  the  chief  and  perhaps  as  the 
original  residence  of  the  Apastambiyas. 

This  discovery  has,  also,  a  most  important  bearing  on  the 
question  of  the  antiquity  of  the  school  of  Apastamba.  It 
fully  confirms  the  result  of  the  preceding  enquiry,  viz.  that 
the  Apastambiyas  are  one  of  the  later  /fara;/as.  For  the 
south  of  India  and  the  nations  inhabiting  it,  such  as 
Kalirigas,  DraviVas,  Andhras,  ATolas,  and  Pa-vrfyas,  do  not 
play  any  important  part  in  the  ancient  Brahmanical  tra- 
ditions and  in  the  earliest  history  of  India,  the  centre  of 
both  of  which  lies  in  the  north-west  or  at  least  north  of  the 
Vindhya  range.  Hitherto  it  has  not  been  shown  that  the 
south  and  the  southern  nations  are  mentioned  in  any  of  the 
Vedic  Sawhitas.  In  the  Brahmawas  and  in  the  Sutras 
they  do  occur,  though  they  are  named  rarely  and  in  a  not 
complimentary  manner.  Thus  the  Aitareya-brahma;/a 
gives  the  names  of  certain  degraded,  barbarous  tribes,  and 
among  them  that  of  the  Andhras2,  in  whose  country,  as 

1  See  Cunningham,  Geography,  p.  527  seqq. ;  Burnell,  South  Ind.  Pal.,  p.  j^, 
note  2. 

a  Aitareya-brahmawa  VII,  18. 


XXXviil  APASTAMBA. 

has  been  shown,  the  Apastambiyas  probably  originated. 
Again,  Baudhayana.  in  his  Dharma-sCitra  I,  i,  quotes  some 
verses  in  which  it  is  said  that  he  who  visits  the  Kalingas 
must  purify  himself  by  the  performance  of  certain  sacrifices 
in  order  to  become  fit  for  again  associating  with  Aryans. 
The  same  author,  also,  mentions  distinctive  forbidden  prac- 
tices (a£ara)  prevailing  in  the  south   (loc.  cit.).     Further, 
Pamni's   grammatical   Sutras   and   Katyayana's  Varttikas 
thereon  contain  rules  regarding  several  words  which  pre- 
suppose an  acquaintance  with  the  south  and  the  kingdoms 
which  flourished  there.    Thus  Pa;/ini,  IV,  2,  98,  teaches  the 
formation  of  dakshi//atya  in  the  sense  of '  belonging  to  or 
living  in   the  south   or  the  Dekhan,'  and  a  Varttika  of 
Katyayana  on  Pamni,  IV,  i,  175,  states  that  the  words 
Kola  and  Pawrfya  are  used  as  names  of  the  princes  ruling 
over  the  Kola,  and  Pa#</ya  countries,  which,  as  is  known 
from  history,  were  situated  in  the  extreme  south  of  India. 
The  oth'er  southern  nations  and  a  fuller  description  of  the 
south  occur  first  in  the  Mahabharata  J.     While  an  acquain- 
tance with  the  south  can  thus  be  proved  only  by  a  few 
books  belonging  to   the  later  stages  of  Vedic  literature, 
several  of  the  southern  kingdoms  are  named  already  in  the 
oldest  historical  documents.     Ajoka  in  his  edicts 2,  which 
date  from  the  second  half  of  the  third  century  B.C.,  calls 
the  Kolas,  Tandy  as,  and  the  Keralaputra  or  Ketalaputra 
his    pratyantas    (pra^anta)    or     neighbours.      The    same 
monarch  informs  us  also  that  he  conquered  the  province 
of  Kalinga   and    annexed   it  to    his  kingdom 3,    and    his 
remarks  on  the  condition  of  the  province  show  that  it  was 
thoroughly  imbued  with  the  Aryan  civilisation  4.   The  same 
fact  is  attested  still  more  clearly  by  the  annals  of  the  Keta 
king  of  Kalinga,  whose  thirteenth  year  fell  in  the  i65th 
year  of  the  Maurya  era,  or  about  150  B.C.5    The  early 

Lassen,  Ind.  Alterthnmsknnde,  I,  684,  and  ed. 
Edict  II,  Epigraphia  Indica,  vol.  ii,  pp.  449-450,  466. 
Edict  XIII,  op.  cit.,  pp.  462-465,  470-473. 
See  also  Indian  Antiquary,  vol.  xxiii,  p.  346. 

Actes  du  6*m-  Congre*  Int.  d.  Orient,  vol.  iii,  3, 135  seqq.,  where,  however, 
the  beginning  of  the  Maorya  era  is  placed  wrongly  in  the  eighth  year  of  Ajoka. 


INTRODUCTION.  XXXIX 


spread  of  the  Aryan  civilisation  to  the  eastern  coast- 
districts  between  the  Godavari  and  the  Kr/sh«a  is  proved 
by  the  inscriptions  on  the  Bha//iprolu  relic  caskets,  which 
probably  belong  to  the  period  of  200  B.C.1  Numerous 
inscriptions  in  the  Buddhist  caves  of  Western  India2,  as 
well  as  coins,  prove  the  existence  during  the  last  centuries 
before,  and  the  first  centuries  after,  the  beginning  of  our 
era  of  a  powerful  empire  of  the  Andhras,  the  capital  of 
which  was  probably  situated  near  the  modem  Amaravati 
on  the  lower  Kmh«a.  The  princes  of  the  latter  kingdom, 
though  great  patrons  of  the  Buddhist  monks,  appear  to 
have  been  Brahmanists  or  adherents  of  the  ancient  orthodox 
faith  which  is  founded  on  the  Vedas.  For  one  of  them  is 
called  Vedisiri  (vedijri), '  he  whose  glory  is  the  Vedi,'  and 
another  Yawasiri  (ya^wajrl),  'he  whose  glory  is  the  sacri- 
fice,' and  a  very  remarkable  inscription  on  the  Nanaghat a 
contains  a  curious  catalogue  of  sacrificial  fees  paid  to 
priests  (dakshiwa)  for  the  performance  of  .Srauta  sacrifices. 
For  the  third  and  the  later  centuries  of  our  era  the  informa- 
tion regarding  Southern  India  becomes  fuller  and  fuller. 
Very  numerous  inscriptions,  the  accounts  of  the  Buddhist 
chroniclers  of  Ceylon,  of  the  Greek  geographers,  and  of  the 
Chinese  pilgrims,  reveal  the  existence  and  give  fragments, 
at  least,  of  the  history  of  many  kingdoms  in  the  south,  and 
show  that  their  civilisation  was  an  advanced  one,  and  did 
not  differ  materially  from  that  of  Northern  India. 

There  can  be  no  doubt  that  the  south  of  India  has  been 
conquered  by  the  Aryans,  and  has  been  brought  within  the 
pale  of  Brahmanical  civilisation  much  later  than  India 
north  of  the  Vindhya  range.  During  which  century  pre- 
cisely that  conquest  took  place,  cannot  be  determined  for 
the  present.  But  it  would  seem  that  it  happened  a  con- 
siderable time  before  the  Vedic  period  came  to  an  end,  and 
it  certainly  was  an  accomplished  fact,  long  before  the 


1  Epigraphia  Indica,  vol.  ii,  p.  323  seqq. 

f  See  Burgess,  Arch.  Surv.  Reports,  West  India,  vol.  iv,  pp.  104-114  and 
vol.  v,  p.  75  seqq. 

3  Op.  cit,  vol.  v,  p.  39  seqq.    Its  date  probably  falls  between  150-140  B.C. 


xl  APASTAMUA. 

authentic  history  of  India  begins,  about  500  B.  C.,  with  the 
Persian  conquest  of  the  Paw^aband  Sindh.  It  maybe  added 
that  a  not  inconsiderable  period  must  have  elapsed  after 
the  conquest  of  the  south,  before  the  Aryan  civilisation  had 
so  far  taken  root  in  the  conquered  territory,  that,  in  its 
turn,  it  could  become  a  centre  of  Brahmanical  activity,  and 
that  it  could  produce  new  Vedic  schools. 

These  remarks  will  suffice  to  show  that  a  Vedic  A'arawa 
which  had  its  origin  in  the  south,  cannot  rival  in  antiquity 
those  whose  seat  is  in  the  north,  and  that  all  southern 
schools  must  belong  to  a  comparatively  recent  period  of 
Vedic  history.  For  this  reason,  and  because  the  name 
of  Apastamba  and  of  the  Apastambiyas  is  not  mentioned 
in  any  Vedic  work,  not  even  in  a  Kalpa-sutra,  and  its 
occurrence  in  the  older  grammatical  books,  written  before 
the  beginning  of  our  era,  is  doubtful 1,  it  might  be  thought 
advisable  to  fix  the  terminus  a  quo  for  the  composition  of 
the  Apastambiya-sutras  about  or  shortly  before  the  begin- 
ning of  the  era,  when  the  Brahmanist  Andhra  kings  held 
the  greater  part  of  the  south  under  their  sway.  It  seems 
to  me,  however,  that  such  a  hypothesis  is  not  tenable,  as 
there  are  several  points  which  indicate  that  the  school  and 
its  writings  possess  a  much  higher  antiquity.  For,  first, 
the  Dharma-sutra  contains  a  remarkable  passage  in  which 
its  author  states  that  5vetaketu,  one  of  the  Vedic  teachers 
who  is  mentioned  in  the  Satapatha-brahmawa  and  in  the 
.AV/andogya  Upanishad,  belongs  to  the  Avaras,  to  the  men 
of  later,  i.  e.  of  his  own  times.  The  passage  referred  to, 
Dh.  I,  3,  5,  4-6,  has  been  partly  quoted  above  in  order  to 
show  that  Apastamba  laid  no  claim  to  the  title  fiishi,  or 
seer  of  revealed  texts.  It  has  been  stated  that  according 
to  Sutra  4,  '  No  AVshis  are  born  among  the  Avaras,  the 
men  of  later  ages,  on  account  of  the  prevailing  transgression 
of  the  rules  of  studentship ; '  and  that  according  to  Sutra  5, 

1  The  name  Apastamba  occurs  only  in  the  ga«a  vidadi,  which  belongs  to 
Pawini  IV,  i,  104,  and  the  text  of  this  gawa  is  certain  only  for  the  times  of 
the  Kajika,  :ibout  650  A.  D.  The  .SYauta-siitra  of  Apastamba  is  mentioned  in 
the  nearly  contemporaneous  commentary  of  Blmitrzhari  on  the  Mahabhajhya, 
gee  Zeitsch.-.  d.  Ifcut^hea  Morg.  Des.,  vol.  xxxvi,  p.  654. 


INTRODUCTION. 


'  Some  in  their  new  birth  become  similar  to  /sushis  by 
their  knowledge  of  the  Veda  (jrutarshi)  through  a  residue 
of  merit  acquired  in  former  existences.'  In  order  to  give 
an  illustration  of  the  latter  case,  the  author  adds  in  Sutra  6, 
'  Like  5vetaketu.'  The  natural,  and  in  my  opinion,  the 
only  admissible  interpretation  of  these  words  is  that  Apas- 
tamba  considers  .SVetaketu  to  be  one  of  the  Avaras,  who 
by  virtue  of  a  residue  of  merit  became  a  5rutarshi.  This 
is  also  the  view  of  the  commentator  Haradatta,  who,  in 
elucidation  of  Sutra  6,  quotes  the  following  passage  from 
the  A7/andogya  Upanishad  (VI,  i,  1-2) : 

'  i.  Verily,  there  lived  .Svetaketu,  a  descendant  of  Aru«a. 
His  father  spake  unto  him,  t;  O  .SVetaketu,  dwell  as  a 
student  (with  a  teacher) ;  for,  verily,  dear  child,  no  one 
in  our  family  must  neglect  the  study  of  the  Veda  and 
become,  as  it  were,  a  Brahma;/a  in  name  only." 

' Verily,  he  (5vetaketu)  was  initiated  at  the  age  of 
twelve  years,  and  when  twenty-four  years  old  he  had 
learned  all  the  Vedas ;  he  thought*  highly  of  himself  and 
was  vain  of  his  learning  and  arrogant.' 

There  can  be  no  doubt  that  this  is  the  person  and  the 
story  referred  to  in  the  Dharma-siitra.  For  the  fact  which 
the  Upanishad  mentions,  that  vSVetaketu  learned  all  the 
Vedas  in  twelve  years,  while  the  Smr/tis  declare  forty- 
eight  years  to  be  necessary  for  the  accomplishment  of 
that  task,  makes  Apastamba's  illustration  intelligible  and 
appropriate.  A  good  deal  more  is  told  in  the  AV/andogya 
Upanishad  about  this  5vetaketu,  who  is  said  to  have  been 
the  son  of  Uddalaka  and  the  grandson  of  Aruwa  (aruweya). 
The  same  person  is  also  frequently  mentioned  in  the 
•Satapatha-brahmawa.  In  one  passage  of  the  latter  work, 
which  has  been  translated  by  Professor  Max  Miiller1,  it 
is  alleged  that  he  was  a  contemporary  of  Ya^«avalkya,  the 
promulgator  of  the  White  Ya^ur-veda,  and  of  the  learned 
king  Ganaka  of  Videha,  who  asked  him  about  the  meaning 
of  the  Agnihotra  sacrifice.  Now,  as  has  been  shown  above, 
Apastamba  knew  and  quotes  the  White  Ya^ur-veda  and 

1  Hist.  Anc.  Sansk.  Lit.,  p.  421  seq. 


xlii  APASTAMBA. 

the  Satapatha-brahmawa.    The  passage  of  the  latter  work, 
which  he  quotes,  is  even  taken  from  the  same  book  in 
which   the  story   about   Svetaketu    and    kanaka    occurs. 
The  fact,  therefore,  that  Apastamba  places  a  teacher  whom 
he  must  have  considered  as  a  contemporary  of  the  pro- 
mulgator  of  the  White  Ya^ur-veda  among  the  Avaras,  is 
highly  interesting  and  of  some  importance  for  the  history 
of  Vedic   literature.     On  the  one  hand  it  indicates  that 
Apastamba  cannot  have  considered  the  White  Ya^ur-veda, 
such  as  it  has  been  handed  down  in  the  schools  of  the 
/sfawvas  and  Madhyandinas,  to  belong  to  a  remote  antiquity. 
On  the  other  hand  it  makes  the  inference  which  otherwise 
might  be  drawn  from  the  southern  origin  of  the  Apa- 
stambiya  school  and  from  the  non-occurrence  of  its  name 
in  the  early  grammatical  writings,  viz.  that  its  founder 
lived  not  long  before  the  beginning  of  our  era,  extremely 
improbable.     For  even  if  the  term  Avara  is  not  interpreted 
very  strictly  and  allowed  to  mean  not  exactly  a  contem- 
porary, but  a  person  of  comparatively  recent  times,  it  will 
not  be  possible  to  place  between  Svetaketu  and  Apas- 
tamba a  longer  interval  than,  at  the  utmost,  two  or  three 
hundred    years.      Svetaketu    and    Ya^wavalkya    would 
accordingly,  at  the  best,  find  their  places  in  the  fourth 
or  fifth  century  B.  C.,  and  the  Satapatha-brahmawa  as  well 
as  all   other  Vedic  works,  which  narrate  incidents  from 
their  lives,  must  have  been  composed  or  at  least  edited 
still  later.     Though  little  is  known  regarding  the  history 
of  the  Vedic  texts,  still  it  happens  that  we  possess  some 
information  regarding  the  texts  in  question.     For  we  know 
from  a  statement  made  by  Katyayana  in  a  Varttika  on 
Pawini  IV,  3,  105,  and  from  Pataw^ali's  commentary  on 
his  words  that  the  Brahmawa  proclaimed  by  Ya^«avalkya, 
i.e.  the  Satapatha-brahmawa  of  the  White  Ya^ur-veda,  was 
considered  to  have    been  promulgated    by  one    of   the 
Ancients,  in  the  times  of  these  two  writers,  i.e.  probably 
in  the  fourth  and  second  centuries  B.C.1 


1  This  famous  Varttika  has  been  interpreted  in  various  ways ;  see  Max  Miiller, 
Hist.  Anc.-Saiisk.  Lit.,  pp.  360-364 ;  Goldstiicker,  Pawini,  pp.  132-140;  Weber, 


INTRODUCTION.  xliH 


These  considerations  will  show  that  it  is  necessary  to 
allow  for  Apastamba  a  much  higher  antiquity  than  the 
first  century  B.C. 

The  same  inference  may  also  be  drawn  from  another 
series  of  facts,  viz.  the  peculiarities  of  the  language  of  his 
Sutras.  The  latter  are  very  considerable  and  very  remark- 
able. They  may  be  classed  under  four  heads.  In  the 
Apastambiya  Dharma-sutra  we  have,  first,  archaic  words 
and  forms  either  occurring  in  other  Vedic  writings  or 
formed  according  to  the  analogy  of  Vedic  usage ;  secondly, 
ancient  forms  and  words  specially  prescribed  by  Pa#ini, 
which  have  not  been  traced  except  in  Apastamba's  Sutras ; 
thirdly,  words  and  forms  which  are  both  against  Vedic 
usage  and  against  Pa«ini's  rules,  and  which  sometimes 
find  their  analogies  in  the  ancient  Prakrits ;  and  fourthly, 
anomalies  in  the  construction  of  sentences.  To  the  first 
class  belong,  kravyadas,  I,  7,  2i;  15,  carnivorous,  formed 
according  to  the  analogy  of  ris&das;  the  frequent  use 
of  the  singular  dara,  e.g.  II,  i,  i,  17-18,  a  wife,  instead  of 
the  plural  dara^;  salavr/ki,  I,  3,  10,  19,  for  salavr/kt ; 
the  substitution  of'/  for  r  in  plehkha,  I,  u,  31,  14;  occa- 

Ind.  Stud.  V,  65-74  ;  XIII,  443,  444.  As  regards  the  explanation  of  Katy4- 
yana's  and  Pata%-ali's  words,  I  side  with  Kaiya/a  and  Professor  Goldstiicker. 
But  I  am  unable  to  follow  the  latter  in  the  inferences  which  he  draws  from  the 
fact,  that  Katyayana  and  Pata^f^ali  declare  Y&gtfavalkya  and  other  sages  to  be 
as  ancient  as  those  whose  Brahmawas  and  Kalpas  are  designated  by  the  plural 
of  adjectives  formed  by  the  addition  of  the  affix  in  to  the  names  of  the  promul- 
gators.  Though  Pftwini  asserts,  IV,  3,  105,  that  only  those  Brahmawas  which 
are  known  by  appellations  like  BhallavinaA,  KaushitakinaA,  &c.,  have  been 
proclaimed  by  ancient  sages,  and  though  Katyayana  and  the  author  of  the 
Great  Commentary  add  that  this  rule  does  not  hold  good  in  the  case  of 
the  work  called  Ya^avalkani  Brahmawani,  it  does  not  necessarily  follow,  as 
Professor  Goldstiicker  thinks,  that  an  extraordinarily  long  interval  lies  between 
Pawini  and  Katyayana — so  long  a  period  that  what  Pawini  considered  to  be 
recent  had  become  ancient  in  Katyayana's  time.  Professor  Weber  has  rightly 
objected  to  this  reasoning.  The  difference  between  the  statements  of  the  two 
grammarians  may  have  been  caused  by  different  traditions  prevailing  in  different 
schools,  or  by  an  oversight  on  the  part  of  Pamni,  which,  as  the  scene  of 
Ya^flavalkya's  activity  seems  to  have  been  Videha  in  eastern  India,  while  Pa«ini 
belonged  to  the  extreme  north-we^t,  is  not  at  all  improbable.  As  regards  the 
two  dates,  I  place,  following,  with  Professor  Max  Miiller,  the  native  tradition, 
Katyayana  in  the  fourth  century  B.  c.,  and  Pata%ali,  with  Professors  Goldstiicker, 
Kern,  and  BhaWarkar,  between  178-140  B.C. 


Xliv  APASTAMBA. 

sional  offences  against  the  rules  of  internal  and  external 
Sandhi,  e.g.  in  agrrhyamanakara7/a/^,  I,  4,  12,  8;  in 
skup'tva.  I,  u,  31,  22,  the  irregular  absolutive  of  skubh 
or  of  sku  ;  in  paduna,  I,  i,  2.  13  ;  in  adhajana-rayin, 

I,  i,  2,  21  ;  and  in  sarvatopeta,  I.  6,  19,  8  ;  the  neglect 
of  the  rule  requiring  vrzddhi  in  the  first  syllable  of  the 
name  Pushkarasadi,  I,  10,  28,  1;   the  irregular  instru- 
mental vidya,  I,  n,  30,  3,  for  vidyaya,  and  ni/^rreyasa, 

II,  7,  16,  2,  for  ni//^reyasena ;    the   nominatives   dual 
avam,  L  7,20,  6,  for  avam,  and  kru#£akrau«£a,  I,  5,  17, 
36  for  °krau££au  ;  and  the  potentials  in  it  a,  such  as  prak- 
shalayita,  I,  i,  2,  28  ;  abhiprasarayita,  I,  2,  6,  3,  &c. 

Among  the  words  mentioned  by  Pa//ini,  but  not  traced 
except  in  the  Dharma-sutra,  may  be  enumerated  the  verb 
str/h,  to  do  damage,  I,  n,  31,  9;  the  verb  srinkh,  to 
sneeze,  from  which  jr/hkhanika,  I,  5,  16,  14,  and  ni/*- 
jr^'hkhana,  II.  2,  5,  9,  are  derived;  and  the  noun  veda- 
dhyaya,  I,  9,  24,  6 ;  II,  4,  8,  5,  in  the  sense  of  a  student 
of  the  Veda.  Words  offending  against  rules  given  by  Pawini, 
without  being  either  archaic  or  Prakritic,  are  e.g.  sar- 
v an n in,  I,  6,  18,  33,  one  who  eats  anybody's  food,  which, 
according  to  Pa,vini  V,  2,  9,  should  be  sarvannina; 
sarpa^irshin,  I,  5,  17,  39  ;  annasawskartr/,  a  cook,  II, 
3,6,  16;  dharmy a,  righteous,  for  dharmya,  I,  2,  7,  21, 
and  elsewhere;  divitrt,  a  gambler,  II,  10,  25,  13,  for 
devitri,  the  very  remarkable  form  prajwati,  I,  i,  4,  i,  for 
pra^nati,  finds  an  analogy  in  the  Vedic  jnyaptre  for 
jnaptre1  and  in  Pali,  pawha  from  prajwa  for  pra^na; 
and  the  curious  compounds  avahgagra,  I,  i,  2,38,  paran- 
gavr/tta,  II,  5,  10,  u,  where  the  first  parts  show  the  forms 
of  the  nominative  instead  of  the  base,  and  pratisurya- 
matsya//,  I,  3,  n,  31,  which  as  a  copulative  compound  is 
wrong,  though  not  without  analogies  in  Prakrit  and  in  later 
Sanskrit 2.  The  irregular  forms  caused  by  the  same  ten- 
dencies as  those  which  effected  the  formation  of  the 


1  Wackernagel,  Altindische  Grammatik,  vol.  i,  p.  xxxiii. 
3  See  ZHtschr.  d.  Deutschen  Morg.  Ges.,  vol.  xl,  p.  539  seq. ;  Epigraphia 
Indica,  vol.  i,  p.  3. 


INTRODUCTION.  xlv 


Prakrit  languages,  are,  aviprakramiwa,  II,  2,  5,  2,  for 
aviprakramawa,  where  an  #  standing  in  thesi  has  been 
changed  to  i;  samvrtttl/i,  II,  3,  6,  13,  sawvartete, 
II,  5,  if,  20,  and  paryanta,  I,  3,  9,  21,  and  I,  3,  n,  33 
(compare  Mara//n  awt  for  anta^),  in  each  of  which  a 
standing  before  a  nasal  has  been  lengthened  ;  awika,  I,  6, 
19,  i,  the  initial  a  of  which  stands  for  ri,  if  it  really  has 
the  meaning  of  r/wika.  as  some  commentators  asserted  ; 
anulepawa,  1,3,  if,  13;  I,  n,  32,  5,  with  the  Prakritic 
change  of  na  to  wa;  vyupa^-ava,  I,  2,  8,  15,  with  va  for 
pa ;  rz'tve  for  rit vye,  wherej  seems  to  have  been  absorbed 
by  the  following  e;  apa-fjrayita,  I,  n,  32,  16,  for  ap^^ra- 
yita,  and  bhatrzvyatikrama,  I,  fo,  28,  20,  where  r  has 
been  assimilated  to  the  preceding,  or  has  been  lost  before  the 
following  consonant.  The  irregularities  in  the  construction 
are  less  frequent.  But  in  two  Sutras,  I,  3,  10,  2,  and  I,  3,  i  j , 
31,  some  words  which  ought  to  stand  in  the  locative  case 
have  the  terminations  of  the  nominative,  and  it  looks  as 
if  the  author  had  changed  his  mind  about  the  construction 
which  he  meant  to  use.  In  a  third  passage  II,  10,  26,  20, 
.n.ma£/£^edana;tf  savr*sha«asya,  the  adjective  which 
is  intended  to  qualify  the  noun  .mna  has  been  placed  in 
the  genitive  case,  though  the  noun  has  been  made  the 
first  part  of  a  compound. 

The  occurrence  of  so  many  irregularities1  in  so  small 
a  treatise  as  the  Dharma-sCitra  is,  proves  clearly  that  the 
author  did  not  follow  Pa//ini's  grammar,  and  makes  it  very 
unlikely  that  he  knew  it  at  all.  If  the  anomalous  forms 
used  by  Apastamba  all  agreed  with  the  usage  of  the 
other  Sutrakaras,  known  to  us,  it  might  be  contended  that, 
though  acquainted  with  the  rules  of  the  great  grammarian, 
he  had  elected  .to  adopt  by  preference  the  language  of  the 
Vedic  schools.  But  this  is  by  no  means  the  case.  The 
majority  of  the  irregular  forms  are  peculiar  to  Apastamba. 
As  it  is  thus  not  probable  that  Apastamba  employed  his 
peculiar  expressions  in  obedience  to  the  tradition  of  the 

1  Many  more  may  be  collected  from  the  other  divisions  of  the  body  of 
Siltras.  See  VYinteraitz,  op.  tit.,  p.  13  seqq. ;  Gurupq^akaumudi,  p.  34  seq. 


APASTAMBA. 


Vedic  schools  or  of  his  particular  school,  he  must  have 
either  been  unacquainted  with  Pa;/ini  or  have  considered 
his  teachings  of  no  great  importance.  In  other  words,  he 
must  either  have  lived  earlier  than  P£«ini  or  before  Pawini's 
grammar  had  acquired  general  fame  throughout  India,  and 
become  the  standard  authority  for  Sanskrit  authors.  In 
either  case  so  late  a  date  as  150  B.  C.  or  the  first  century 
B.C.  would  not  fit.  For  Pataw^ali's  Mahabhashya  furnishes 
abundant  proof  that  at  the  time  of  its  composition,  in  the 
second  century  B.C.,  Pawini's  grammar  occupied  a  position 
similar  to  that  which  it  holds  now,  and  has  held  since  the 
beginning  of  our  era  in  the  estimation  of  the  learned  of 
India.  On  linguistic  grounds  it  seems  to  me  Apastamba 
cannot  be  placed  later  than  the  third  century  B.C.,  and 
if  his  statement  regarding  Svetaketu  is  taken  into  account, 
the  lower  limit  for  the  composition  of  his  Sutras  must  be 
put  further  back  by  150-200  years. 

But  sufficient  space  has  already  been  allotted  to  these 
attempts  to  assign  a  date  to  the  founder  of  the  Apastambiya 
school,  the  result  of  which,  in  the  present  state  of  our 
knowledge  of  the  ancient  history  of  India,  must  remain, 
I  fear,  less  certain  and  less  precise  than  is  desirable.  It 
now  is  necessary  to  say,  in  conclusion,  a  few  words  about 
the  history  of  the  text  of  the  Dharma-sutra,  and  about  its 
commentary,  the  U^vala  Vrztti  of  Haradatta.  The 
oldest  writer  with  a  known  date  who  quotes  the  Apastam- 
biya Dharma-sutra  is  Sarikara&irya  \  c.  800  A.D.  Even 
somewhat  earlier  Kumarila,  c.  750,  refers  repeatedly  to 
a  law-book  by  Apastamba 2.  But  it  is  improbable  that  he 
had  our  Dharma-sutra  before  him.  For  he  says,  p.  138, 
that  Apastamba  expressly  sanctions  local  usages,  opposed 
to  the  teaching  of  the  Vedas,  for  the  natives  of  those  dis- 
tricts where  they  had  prevailed  since  ancient  times.  Now, 
that  is  just  an  opinion,  which  our  Dharma-sutra  declares 
to  be  wrong  and  refutes  repeatedly 3.  As  it  seems 


1  See  Deussen,  Vedanta,  p.  35. 

a  Tantravirttika,  pp.  138,  139,  142,  174,  175,  179,  Benares  ed. 

3  Ap.  Dh.  I,  i,  14,  8,  9-10;  II,  6,  14,  10-13;  II,  6,  15,  i. 


INTRODUCTION.  xlvtt 


hazardous  to  impute  to  a  man,  like  Kum&rSla,  ignorance  or 
spite  against  Apastamba,  I  am  inclined  to  assume  that  the 
great  Mimawsaka  refers  to  some  other  work,  attributed  to 
Apastamba,  perhaps  the  metrical  Apastamba-smr/ti  which 
Apararka  quotes  very  frequently  l.  Among  the  commen- 
tators on  Smrztis  the  oldest,  who  quote  the  Dharma-sutra, 
are  Medhdtithi,  the  author  of  the  Manubhashya,  and 
Vi^flfanejvara,  who  composed  the  Mitakshard,  the  well- 
known  commentary  on  Ya^wavalkya's  Dharma-jastra  during 
the  reign  of  the  A'alukya  king  Vikramdditya  VI,  of 
Kalya«a  towards  the  end  of  the  eleventh  century.  From 
that  time  downwards  Apastamba  is  quoted  by  almost 
every  writer  on  law.  But  the  whole  text,  such  as  it  is 
given  in  my  edition2,  is  vouched  for  only  by  the  com- 
mentator Haradatta,  who  wrote  his  U^fvalS.  VWtti,  at  the 
latest,  in  the  fifteenth  century  A.  D.  or  possibly  100  years 
earlier3.  Haradatta  was,  however,  not  the  first  commen- 
tator of  the  Dharma-sutra.  He  frequently  quotes  the 
opinions  of  several  predecessors  whom  he  designates  by 
the  general  expressions  anysJt  or  apara/*,  i.  e.  another 
(writer).  The  fact  that  the  \Jggva\&  was  preceded  by 
earlier  commentaries  which  protected  the  text  from  cor- 
ruption, also  speaks  in  favour  of  the  authenticity  of  the 
latter,  which  is  further  attested  by  the  close  agreement 
of  the  Hirawyakeji  Dharma-sutra,  mentioned  above. 

As  regards  the  value  of  the  tJggvala"  for  the  explanation 
of  Apastamba's  text,  it  certainly  belongs  to  the  best  com- 


1  Ap.  Dh.,  Introd.,  p.  x. 

*  Apastamblya  Dharma-sutram,  second  edition,  Part  i,  Bombay,  1892 ; 
Part  ii,  Bombay,  1894. 

3  It  seems  not  doubtful  that  Haradatta,  the  author  of  the  U<ggval&,  is  the 
same  person  who  wrote  the  Anakula  Vre'tti  on  the  Apastamblya  Grrhya-sfitra, 
an  explanation  of  the  Apastamblya  Grihya-mantras  (see  Burnell,  Ind.  Ant.  1, 6), 
and  the  Mhakshara  Vr/tti  on  the  Dharma-sutra  of  Gautama.  From  the 
occurrence  in  the  latter  work  of  Tamil  words,  added  in  explanation  of  Sanskrit 
expressions,  it  follows  that  Haradatta  was  a  native  of  the  south  of  India.  I  am 
not  in  a  position  to  decide  if  our  author  also  wrote  the  Padamaw^ai!  Vr/'tti  oa 
the  Kirika  of  Vamana  and  (7ayaditya.  This  is  Professor  Aufrecht's  opinion, 
Catalogus  Catalogorum,  p.  754  seq.  See  also  my  remarks  in  the  Introd.  to 
the  second  eoL,  p.  viii. 


xlvili  APASTAM1JA. 

rnentaries  existing.  Haradatta  possessed  in  the  older 
Vr/ttis  abundant  and  good  materials  on  which  he  could 
draw  ;  he  himself  apparently  was  well  versed  in  Hindu  law 
and  in  Sanskrit  grammar,  and  distinguished  by  sobriety 
and  freedom  from  that  vanity  which  induces  many  Indian 
commentators  to  load  their  works  with  endless  and  useless 
quotations.  His  explanations,  therefore,  can  mostly  be 
followed  without  hesitation,  and,  even  when  they  appear 
unacceptable,  they  deserve  careful  consideration. 


INTRODUCTION 

TO 

GAUTAMA. 

COMPARED  with  the  information  collected  above  regard- 
ing the  origin  and  the  history  of  Apastamba's  Dharma- 
sutra,  the  facts  which  can  be  brought  to  bear  on  Gautama's 
Institutes  are  scanty  and  the  conclusions  deducible  from 
them  somewhat  vague.  There  are  only  two  points,  which, 
it  seems  to  me,  can  be  proved  satisfactorily,  viz.  the  con- 
nection of  the  work  with  the  S£tna-veda  and  a  Gautama 
Karana.,  and  its  priority  to  the  other  four  Dharma-sutras 
which  we  still  possess.  To  go  further  appears  for  the 
present  impossible,  because  very  little  is  known  regard- 
ing the  history  of  the  schools  studying  the  Sama-veda, 
and  because  the  Dharma^astra  not  only  furnishes  very  few 
data  regarding  the  works  on  which  it  is  based,  but  seems 
also,  though  not  to  any  great  extent,  to  have  been  tampered 
with  by  interpolators. 

As  regards  its  origin,  it  was  again  Professor  Max  Miiller, 
who,  in  the  place  of  the  fantastic  statements  of  a  fabri- 
cated tradition,  according  to  which  the  author  of  the 
Dharmajistra  is  the  son  or  grandson  of  the  sage  Utathya, 
and  the  grandson  or  great-grandson  of  LJjanas  or  .Sukra,  the 
regent  of  the  planet  Venus,  and  the  book  possessed  generally 
binding  force  in  the  second  or  Treta  Yuga *,  first  put  forward 
a  rational  explanation  which,  since,  has  been  adopted  by 
all  other  writers  on  Sanskrit  literature.  He  says,  Hist. 
Anc.  Sansk.  Lit,  p.  134,  'Another  collection  of  Dharma- 
sutras,  which,  however,  is  liable  to  critical  doubts,  belongs 


1  Manu  III,  19;  Colebrooke,  Digest  of  Hindu  Law,  Preface,  p.  xvii 
Madras  ed.);  Anantaya^fvan  in  Dr.  Burnell's  Catalogue  of  Sanskrit  MSS., 
(p.  57  ;  Parajara,  Dharmajastra  I,  22  (Calcutta  ed.) 

[2]  d 


1  GAUTAMA. 

to  the  Gautamas,  a  /Tarawa  of  the  Sama-veda.'  This 
assertion  agrees  with  Kumarila's  statement,  that  the 
Dharmajastra  of  Gautama  and  the  Grzhya-sutra  of 
Gobhila  were  (originally)  accepted  (as  authoritative)  by 
the  .Oandogas  or  SAmavedins  alone  l.  Kumarila  certainly 
refers  to  the  work  known  to  us.  For  he  quotes  in  other 
passages  several  of  its  Sutras  2. 

That  Kumarila  and  Professor  Max  Miiller  are  right,  may 
also  be  proved  by  the  following  independent  arguments. 
Gautama's  work,  though  called  Dharma^astra  or  Institutes 
6f  the  Sacred  Law,  closely  resembles,  both  in  form  and 
contents,  the  Dharma-sutras  or  Aphorisms  on  the  Sacred 
Law,  which  form  part  of  the  Kalpa-sutras  of  the  Vedic 
schools  of  Baudhayana,  Apastamba,  and  Hira«yake.rin. 
As  we  know  from  the  ATara»avyOha,  from  the  writings  of 
the  ancient  grammarians,  and  from  the  numerous  quotations 
in  the  Kalpa-sutras  and  other  works  on  the  Vedic  ritual, 
that  in  ancient  times  the  number  of  Vedic  schools,  most  of 
which  possessed  Srauta,  Gn'hya,  and  Dharma-sutras,  was 
exceedingly  great,  and  that  the  books  of  many  of  them 
have  either  been  lost  or  been  disintegrated,  the  several 
parts  being  torn  out  of  their  original  connection,  it  is  not 
unreasonable  to  assume  that  the  aphoristic  law-book, 
usually  attributed  to  the  fttshi  Gautama,  is  in  reality  a 
manual  belonging  to  a  Gautama  Parana..  This  conjecture 
gains  considerably  in  probability,  if  the  fact  is  taken  into 
account  that  formerly  a  school  of  Sima-vedis,  which  bore 
the  name  of  Gautama,  actually  existed.  It  is  mentioned 
in  one  of  the  redactions  of  the  ATarawavyuha  3  as  a  sub- 
division of  the  Rawiyaniya  school.  The  Va»«a-br£hma7/a 
of  the  Sama-veda,  also,  enumerates  four  members  of  the 
Gautama  family  among  the  teachers  who  handed  down 
the  third  Veda,  viz.  Gatri  Gautama,  Sumantra  Babhrava 


1  Tantravirttika,  p.  179  (Benares  ed.),  TWIT 
tt 


*  Viz.  Gautama  I,  a  on  p.  143;  II,  45-46  on  p.  na,  and  XIV,  45-46  on 
p.  109. 

J  Max  MUller,  Hist.  Anc.  Sansk.  Lit.,  p.  374. 


INTRODUCTION.  li 


Gautama,  Sawkara  Gautama,  and  Radha  Gautama*,  and 
the  existing  Srauta  and  Grzhya-sutras  frequently  appeal  to 
the  opinions  of  a  Gautama  and  of  a  Sthavira  Gautama2. 
It  follows  therefore,  that  at  least  one,  if  not  several  Gau- 
tama ^Tara«as,  studied  the  Sa*ma-veda,  and  that,  at  the 
time  when  the  existing  Sutras  of  L&/y£yana  and  Gobhila 
were  composed,  Gautama  Srauta  and  Grz'hya-sutras  formed 
part  of  the  literature  of  the  Sdma-veda.  The  correctness 
of  the  latter  inference  is  further  proved  by  Dr.  Burnell's 
discovery  of  a  Pitn'medha-sutra,  which  is  ascribed,  to  a 
teacher  of  the  SAma-veda,  called  Gautama  *. 

The  only  link,  therefore,  which  is  wanting  in  order  to 
complete  the  chain  of  evidence  regarding  Gautama's 
Aphorisms  on  the  sacred  law,  and  to  make  their  connection 
with  the  S<Una-veda  perfectly  clear,  is  the  proof  that  they 
contain  special  references  to  the  latter.  This  proof  is  not 
difficult  to  furnish.  For  Gautama  has  borrowed  one  entire 
chapter,  the  twenty-sixth,  which  contains  the  description  of 
the  IfLrikkhras  or  difficult  penances  from  the  Simavidh^na, 
one  of  the  eight  Br£hma#as  of  the  S^ma-veda4.  The 
agreement  of  the  two  texts  is  complete  except  in  the 
Mantras  (SOtra  12)  where  invocations  of  several  deities, 
which  are  not  usually  found  in  Vedic  writings,  have  been 
introduced.  Secondly,  in  the  enumeration  of  the  purifica- 
tory texts,  XIX,  12,  Gautama  shows  a  marked  partiality 
for  the  Sdma-veda.  Among  the  eighteen  special  texts 
mentioned,  we  find  not  less  than  nine  SAmans.  Some  of 
the  latter,  like  the  Br/hat,  Rathantara,  Gyesh/Aa,  and 
Maheldiv<ikirtya  chants,  are  mentioned  also  in  works 
belonging  to  the  Rig-veda.  and  the  Ya^ur-veda,  and  are 
considered  by  Brdhmawas  of  all  schools  to  possess  great 
efficacy.  But  others,  such  as  the  Purushagati,  Rauhi«a, 
and  Mahdvaira^a  Seimans,  have  hitherto  not  been  met  with 
anywhere  but  in  books  belonging  to  the  S£ma-veda,  and 

1  See  Burnell,  Va#ua-brahmawa,  pp.  7,  9,  1 1,  and  I  a. 

*  See  the  Petersburg  Dictionary,  s.  v.  Gautama ;  Weber,  Hist.  Ind.  Lit., 
p.  77  (English  ed.)  ;  Gobhila  Grt'hya-sfitra  III,  10,  6. 

»  Weber,  Hist.  Ind.  Lit,  p.  84,  note  89  (English  ed.) 

*  See  below,  pp.  392-296. 

d2 


lii  GAUTAMA. 


do  not  seem  to  have  stood  in  general  repute.  Thirdly,  in 
two  passages,  I,  50  and  XXV,  8,  the  Dharmajastra  pre- 
scribes the  employment  of  five  Vyahrztis,  and  mentions  in 
the  former  Sutra,  that  the  last  Vyahr/ti  is  satyam,  truth. 
Now  in  most  Vedic  works,  three  Vyahrztis  only,  bhu/i, 
bhuva//,  sva//,  are  mentioned  ;  sometimes,  but  rarely,  four 
or  seven  occur.  But  in  the  Vyahrzti  Saman,  as  Haradatta 
points  out l,  five  such  interjections  are  used,  and  satyam  is 
found  among  them.  It  is,  therefore,  not  doubtful,  that 
Gautama  in  the  above-mentioned  passages  directly  borrows 
from  the  Sama-veda.  These  three  facts,  taken  together, 
furnish,  it  seems  to  me,  convincing  proof  that  the  author  of 
our  Dharmajastra  was  a  Sama-vedi.  If  the  only  argument 
in  favour  of  this  conclusion  were,  that  Gautama  appropriated 
a  portion  of  the  Samavidhana,  it  might  be  met  by  the  fact 
that  he  has  also  taken  some  Sutras  (XXV,  1-6),  from  the 
Taittiriya  Ara«yaka.  But  his  partiality  for  Samans  as 
purificatory  texts  and  the  selection  of  the  Vyahrztis  from 
the  Vyalmti  Saman  as  part  of  the  Mantras  for  the  initia- 
tion (I,  50),  one  of  the  holiest  and  most  important  of  the 
Brahmanical  sacraments,  cannot  be  explained  on  any  other 
supposition  than  the  one  adopted  above. 

Though  it  thus  appears  that  Professor  Max  Miiller  is 
right  in  declaring  the  Gautama  Dharmajastra  to  belong  to 
the  Sama-veda,  it  is,  for  the  present,  not  possible  to  posi- 
tively assert,  that  it  is  the  Dharma-sutra  of  that  Gautama 
A^arawa,  which  according  to  the  A'arawavyuha.  quoted  in 
the  ^abdakalpadruma  of  Radhakanta,  formed  a  subdivision 
of  the  Ra;/aya;/iyas.  The  enumeration  of  four  A&iryas, 
bearing  the  family-name  Gautama,  in  the  Vawz^a-brahma«a, 
and  La/yayana's  quotations  from  two  Gautamas,  make  it 
not  unlikely,  that  several  Gautama  /ifarawas  once  existed 
among  the  Sama-vedi  Brahma«as,  and  we  possess  no 
means  for  ascertaining  to  which  our  Dharma^astra  must 
be  attributed.  Further  researches  into  the  history  of  the 
schools  of  the  Sama-veda  must  be  awaited  until  we  can  do 
more.  Probably  the  living  tradition  of  the  Sama-vedis  of 

1  See  Gautama  I,  50,  note. 


INTRODUCTION.  liii 


Southern  India  and  new  books  from  the  South  will  clear 
up  what  at  present  remains  uncertain. 

In  concluding  this  subject  I  may  state  that  Haradatta 
seems  to  have  been  aware  of  the  connection  of  Gautama's 
law-book  with  the  Sama-veda,  though  he  does  not  say  it 
expressly.  But  he  repeatedly  and  pointedly  refers  in  his 
commentary  to  the  practices  of  the  AV/andogas,  and  quotes 
the  Gr/hya-sutra  of  the  (raiminlyas  l,  who  are  a  school  of 
Sama-vedis,  in  explanation  of  several  passages.  Another 
southern  author,  Govindasvamin  (if  I  understand  the  some- 
what corrupt  passage  correctly),  states  directly  in  his 
commentary  on  Baudhayana  I,  1,2,  6,  that  the  Gautamiya 
Dharmajastra  was  originally  studied  by  the  A7/andogas 
aione 2. 

In  turning  now  to  the  second  point,  the  priority  of  Gau- 
tama to  the  other  existing  Dharma-sutras,  I  must  premise 
that  it  is  only  necessary  to  take  into  account  two  of  the 
latter,  those  of  Baudhayana  and  Vasish///a.  For,  as  has 
been  shown  above  in  the  Introduction  to  Apastamba,  the 
Sutras  of  the  latter  and  those  of  Hira#yake.rin  Satyashaa^a 
are  younger  than  Baudhayana's.  The  arguments  which 
allow  us  to  place  Gautama  before  both  Baudhayana  and 
Vasish//za  are,  that  both  those  authors  quote  Gautama  as 
an  authority  on  law.  and  that  Baudhayana  has  transferred 
a  whole  chapter  of  the  Dharmajastra  to  his  work,  which 
Vasish///a  again  has  borrowed  from  him. 

As  regards  the  case  of  Baudhayana,  his  references  to 
Gautama  are  two,  one  of  which  can  be  traced  in  our 
Dharma^astra.  In  the  discussion  on  the  peculiar  customs 
prevailing  in  the  South  and  in  the  North  of  India  (Baudh. 
Dh.  I,  2,  i-8)  Baudhayana  expresses  himself  as  follows  : 


1  A  Gnhya-sutra  of  the  <?aimin?yas  has  been  discorered  by  Dr.  Burncll  with 
a  commentary  by  -Sniiivasa.     He  thinks  that  the  Gaiminiyas  are  a  SiUra-jakha 
oi  the  -ia/yayana-Talavakaras. 

2  My  transcript  has  been  made  from  the  MS.  presented  by  Dr.  Hnraell,  the 
discoverer  of  the  work,  to  the  India  Office  Library.     The  passage  runs  as 
follows:  Yatha  va  bodhayaniyaw  dharma^astra/w  kau&d  eva  pa/Ayamanaw 
sarvadbikaram  bhavati  tatha  gautamiye  gobhiliye(?)  £/4andogair  eva  paAiyate  II 
vasishMaw  tu  bahvrz'&air  eva  || 


liv  GAUTAMA. 

*  i.  There  is  a  dispute  regarding  five  (practices)  both  in 
the  South  and  in  the  North. 

'  2.  We  shall  explain  those  (peculiar)  to  the  South. 

'  3.  They  are,  to  eat  in  the  company  of  an  uninitiated 
person,  to  eat  in  the  company  of  one's  wite,  to  eat  stale 
food,  to  marry  the  daughter  of  a  maternal  uncle  or  of 
a  paternal  aunt. 

'4.  Now  (the  customs  peculiar)  to  the  North  are,  to 
deal  in  wool,  to  drink  rum,  to  sell  animals  that  have  teeth 
in  the  upper  and  in  the  lower  jaws,  to  follow  the  trade  of 
arms  and  to  go  to  sea. 

*  5.  He  who  follows   (these  practices)   in    (any)   other 
country  than  the  one  where  they  prevail  commits  sin. 

*  6.  For  each  of  these  practices  (the  rule  of)  the  country 
should  be  (considered)  the  authority. 

'7.  Gautama  declares  that  this  is  false. 

'8.  And  one  should  not  take  heed  of  either  (set  of 
practices),  because  they  are  opposed  to  the  tradition  of 
those  learned  (in  the  sacred  law  1).' 

From  this  passage  it  appears  that  the  Gautama  Dharma- 
sutra,  known  to  Baudhayana,  expressed  an  opinion  adverse 
to  the  authoritativeness  of  local  customs  which  might  be 
opposed  to  the  tradition  of  the  *SIsh/as.  i.  e.  of  those  who 
really  deserve  to  be  called  learned  in  the  law.  Our  Gau- 
tama teaches  the  same  doctrine,  as  he  says,  XI,  20,  'The 
laws  of  countries,  castes,  and  families,  which  are  not 
opposed  to  the  (sacred)  records,  have  also  authority.' 


:  inn 


^  vtfir 


;  \\s>\\ 


INTRODUCTION.  1 


V 


As  clear  as  this  reference,  is  the  case  in  which  Baudha- 
yana  has  borrowed  a  whole  chapter  of  our  Dharma^astra. 
The  chapter  in  question  is  the  nineteenth,  which  in  Gau- 
tama's work  forms  the  introduction  to  the  section  on 
penances  and  expiation.  It  is  reproduced  with  a  number 
of  various  readings l  in  the  third  Prarna  of  Baudhayana's 
Dharma-sutra,  where  it  forms  the  tenth  and  last  Adhyaya. 
Its  contents,  and  especially  its  first  Sutra  which  connects 
the  section  on  penances  with  the  preceding  ones  on  the 
law  of  castes  and  orders,  make  it  perfectly  clear  that  its 
proper  position  can  only  be  at  the  beginning  of  the  rules 
on  expiation,  not  in  the  middle  of  the  discussion,  as  Bau- 
dhayana  places  it*.  This  circumstance  alone  would  be 
sufficient  to  prove  that  Baudhayana  is  the  borrower,  not 
Gautama,  even  if  the  name  of  the  latter  did  not  occur  in 
Baudhayana's  Dharma-sutra.  But  the  character  of  many 
of  Baudhayana's  readings,  especially  of  those  in  Sutras  2, 
jo,  u,  13, and  15,  which,  though  supported  by  all  the  MSS. 
and  Govindasvamin's  commentary,  appear  to  have  arisen 
chiefly  through  clerical  mistakes  or  carelessness,  furnishes 


1  Baudhayana's  various  readings  are  the  following  :  Gaut.  XIX,  I  = 
Baudh.  Ill,  10,  1,  T*§«tW.    Gaut.  XIX,  2=Baudh.  Ill,  10,  2; 


?\4H  ««li<H4Xift*H  <n  ^Tfcf.  Gaut.  XIX,  4  left  out.  Gaut.  XIX, 
6  =  Baudh.  Ill,  10,  5,  ftlf^T.  Gaut.  XIX,  7  =  Baudh.  Ill,  ro,  6, 
xprcf&Tf  T&-H  ;  rqflH4H  left  out.  Gaut.  XIX,  8  Mt  out.  Gaut. 
XIX,  9  =  Baudh.  Ill,  10,  7,  "wvi^l^f'ff  <TCfa.  Caut.  XIX,  10= 
Baudh.  Ill,  10,  8,  °^\  *raTT.  Gaut.  XIX,  12=  Baudh.  Ill,  to,  10, 

;  ^«*fui4{:.     ^aut-  XIX»  13=  Baudh.  in,  10,  n, 

miid(irtT.      Gaut.  XIX,  14=  Baudh.  Ill,  10,  12, 
Gaut.  XIX,  15  =  Baudh.  Ill,  10,  13, 


Gaut.  XIX,  17  =  Baudh.  Ill,  TO,  15,  ^^Ul-fH*!^  $fiT  «FTHTt.     Gaut. 
XIX,  i8=Baudh.  Ill,  10,  16,  f^^^H  left  out.    Gaut.  XIX,  20=Baudh. 

in,  TO,  18,  *%n*ifefo:. 

8  Baudhayana'e  treatment  of  the  subject  of  penances  is  very  un- 
methodical. He  devotes  to  them  the  following  sections:  II,  1-2; 
II,  2,  3,  48-53  ;  II,  2,  4  ;  III,  5-10  ;  and  the  greater  part  of  Prasna  IV. 


]vi  GAUTAMA. 

even  an  additional  argument  in  favour  of  the  priority  of 
Gautama's  text.  It  must,  however,  be  admitted  that  the 
value  of  this  point  is  seriously  diminished  by  the  fact  that 
Baudhayana's  third  Pra^na  is  not  above  suspicion  and  may 
be  a  later  addition l. 

As  regards  Baudhayana's  second  reference  to  Gautama, 
the  opinion  which  it  attributes  to  the  latter  is  directly 
opposed  to  the  teaching  of  our  Dharmajastra.  Baudha- 
yana  gives  II,  2,  4,  16  the  rule  that  a  Brahmawa  who  is 
unable  to  maintain  himself  by  teaching,  sacrificing,  and 
receiving  gifts,  may  follow  the  profession  of  a  Kshatriya, 
and  then  goes  on  as  follows  a : 

'  17.  Gautama  declares  that  he  shall  not  do  it.  For  the 
duties  of  a  Kshatriya  are  too  cruel  for  a  Brahma«a.' 

As  the  commentator  Govindasvamin  also  points  out, 
exactly  the  opposite  doctrine  is  taught  in  our  Dharma- 
jastra,  which  (VII,  6)  explicitly  allows  a  Brahmawa  to 
follow,  in  times  of  distress,  the  occupations  of  a  Kshatriya. 
Govindasvamin  explains  this  contradiction  by  assuming 
that  in  this  case  Baudhayana  cites  the  opinion,  not  of  the 
author  of  our  Dharma^astra,  but  of  some  other  Gautama. 
According  to  what  has  been  said  above  3,  the  existence  of 
two  or  even  more  ancient  Gautama  Dharma-sutras  is  not 
very  improbable,  and  the  commentator  may  possibly  be 
right.  But  it  seems  to  me  more  likely  that  the  Sutra  of 
Gautama  (VII,  6)  which  causes  the  difficulty  is  an  inter- 
polation, though  Haradatta  takes  it  to  be  genuine.  My 
reason  for  considering  it  to  be  spurious  is  that  the  per- 
mission to  follow  the  trade  of  arms  is  opposed  to  the  sense 
of  two  other  rules  of  Gautama.  For  the  author  states  at 
the  end  of  the  same  chapter  on  times  of  distress,  VII,  25, 
that  '  even  a  Brahma«a  may  take  up  arms  when  his  life  is 
in  danger.'  The  meaning  of  these  words  can  only  be,  that 
a  Brahma#a  must  not  fight  under  any  other  circumstances. 

1  See  Sacred  Books  of  the  East,  vol.  xiv,  p.  xxxiv  seq. 
3  Baucih.  Dh.  II,  2,  4,  17. 

%fjf  jftmfiTjqi  f?  ^rw  Tnrara  n 

'  See  p.  Hi. 


INTRODUCTION. 


But  according  to  Sutra  6  he  is  allowed  to  follow  the  occu- 
pations of  a  Kshatriya,  who  lives  by  fighting.  Again,  in 
the  chapter  on  funeral  oblations.  XV,  18,  those  Brahmawas 
'  who  live  by  the  use  of  the  bow '  are  declared  to  defile 
the  company  at  a  funeral  dinner.  It  seems  to  me  that 
these  two  Sutras,  taken  together  with  Baudhayana's  asser- 
tion that  Gautama  does  not  allow  Brahmawas  to  become 
warriors,  raise  a  strong  suspicion  against  the  genuineness, 
of  VII.  6,  and  I  have  the  less  hesitation  in  rejecting  the 
latter  Sutra,  as  there  are  several  other  interpolated  passages 
in  the  text  received  by  Haradatta1.  Among  them  I  may 
mention  here  the  Mantras  in  the  chapter  taken  from  the 
Samavidhana,  XXVI,  12,  where  the  three  invocations 
addressed  to  Siva  are  certainly  modem  additions,  as  the 
old  Sutrakaras  do  not  allow  a  place  to  that  or  any  other 
Paura'wic  deity  in  their  works.  A  second  interpolation  will 
be  pointed  out  below. 

The  Vasish///a  Dharma-sOtra  shows  also  two  quotations 
from  Gautama ;  and  it  is  a  curious  coincidence  that,  just 
as  in  the  case  of  Baudhayana's  references,  one  of  them  only 
can  be  traced  in  our  Dharma^astra.  Both  the  quotations 
occur  in  the  section  on  impurity,  Vas.  IV,  where  we  read 
as  follows  *: 

'33.  If  an  infant  aged  less  than  two  years,  dies,  or  in  the 
case  of  a  miscarriage,  the  impurity  of  the  Sapi«</as  (lasts) 
for  three  (days  and)  nights. 

'  34.  Gautama  declares  that  (they  become)  pure  at  once 
(after  bathing). 

'  35.  If  (a  person)  dies  in  a  foreign  country  and  (his 
SapiWas)  hear  (of  his  death)  after  the  lapse  of  ten  days, 
the  impurity  lasts  for  one  (day  and)  night. 

'  36.  Gautama  declares  that  if  a  person  who  has  kindled 
the  sacred  fire  dies  on  a  journey,  (his  SaptJK&s)  shall  again 

1  In  some  MSS.  a  whole  chapter  on  the  results  of  various  sins  in  a  second 
birth  is  inserted  after  Adhyaya  XIX.     But  Haradatta  does  not  notice  it ;  see 
Stenzler,  Gautama,  Preface,  p.  iii. 

2  In  quoting  the  VasishMa  Dh.  I  always  refer  to  the  Benares  edition,  which 
is  accompanied  by  the  commentary  of  Krishwapam/ita  Dhannadhikarin,  called 
Vidvaumodini. 


GAUTAMA. 


celebrate  his  obsequies,  (burning  a  dummy  made  of  leaves 
or  straw;)  and  remain  impure  (during  ten  days)  as  (if  they 
had  actually  buried)  the  corpse.' 

The  first  of  these  two  quotations  or  references  apparently 
points  to  Gautama  Dh.  XIV,  44,  where  it  is  said,  that 
'if  an  infant  dies,  the  relatives  shall  be  pure  at  once.' 
For,  though  Vasish/£a's  SOtra  34,  strictly  interpreted, 
would  mean,  that  Gautama  declares  the  relatives  to  be 
purified  instantaneously,  both  if  an  infant  dies  and  if 
a  miscarriage  happens,  it  is  also  possible  to  refer  the 
exception  to  one  of  the  two  cases  only,  which  are  mentioned 
in  SOtra  33.  Similar  instances  do  occur  in  the  Sutra  style, 
where  brevity  is  estimated  higher  than  perspicuity,  and 
the  learned  commentator  of  Vasish//*a  does  not  hesitate 
to  adopt  the  same  view.  But,  as  regards  the  second 
quotation  in  Sutra  36,  our  Gautama  contains  no  passage 
to  which  it  could  possibly  refer.  Govindasvamin,  in  his 
commentary  on  the  second  reference  to  Gautama  in  Bau- 
dhayana's  Dharma^astra  II,  2,  71,  expresses  the  opinion 
that  this  Sutra,  too,  is  taken  from  the  'other'  Gautama 
Dharma-sutra,  the  former  existence  of  which  he  infers 
from  Baudhayana's  passage.  And  curiously  enough  the 
regarding  the  second  funeral  actually  is  found  in  the 
metrical  Vraldha-Gautama  l  or  Vaishwava  Dharma-^astra, 
which,  according  to  Mr.  Vaman  Shastri  Islampurkar  2,  forms 
chapters  94-1  15  of  the  A^vamedha-parvan  of  the  Maha- 
bharata  in  a  Malayalam  MS.  Nevertheless,  it  seems  to 
me  very  doubtful  if  Vasish/^a  did  or  could  refer  to  this 
work.  As  the  same  rule  occurs  sometimes  in  the  Srauta- 
sutras  3,  1  think  it  more  probable  that  the  Srauta-sutra  of 
the  Gautama  school  is  meant.  And  it  is  significant  that 
the  Wzddha-Gautama  declares  its  teaching  to  be  kalpa^o- 
dita  *  enjoined  in  the  Kalpa  or  ritual.' 

Regarding  Gautama's  nineteenth  chapter,  which  appears 
in  the  Vasish/^a  Dharma^astra  as  the  twenty-second,  I  have 


1  Dharmarastra  sa/wgraha  (Clbahand),  p.  627,  Adhy.  20,  i  seqq. 

8  Parirara  Dharma  Sawhita  (Bombay  Sansk.  Series,  No.  xlvii),  vol.  i,  p.  9. 

1  See  e.  g.  A  p.  .Sr.  Sfl. 


INTRODUCTION.  lix 


already  stated  above  that  it  is  not  taken  directly  from 
Gautama's  work,  but  from  Baudhayana's.  For  it  shows 
most  of  the  characteristic  readings  of  the  latter.  But  a  few 
new  ones  also  occur,  and  some  Sutras  have  been  left  out, 
while  one  new  one,  a  well-known  verse  regarding  the 
efficacy  of  the  Vauvanara  vratapati  and  of  the  Pavitreshri, 
has  been  added.  Among  the  omissions  peculiar  to  Va- 
sish/>&a,  that  of  the  first  Sutra  is  the  most  important,  as  it 
alters  the  whole  character  of  the  chapter,  and  removes  one 
of  the  most  convincing  arguments  as  to  its  original  position 
at  the  head  of  the  section  on  penances.  Vasish///a  places 
it  in  the  beginning  of  the  discussion  on  penances  which  are 
generally  efficacious  in  removing  guilt,  and  after  the  rules 
on  the  special  penances  for  the  classified  offences. 

These  facts  will,  I  think,  suffice  to  show  that  the 
Gautama  Dharma.jastra  may  be  safely  declared  to  be  the 
oldest  of  the  existing  works  on  the  sacred  law1.  This 
assertion  must,  however,  not  be  taken  to  mean,  that  every 
single  one  of  its  Sutras  is  older  than  the  other  four  Dharma- 
sfltras.  Two  interpolations  have  already  been  pointed  out 
above  2,  and  another  one  will  be  discussed  presently.  It  is 
also  not  unlikely  that  the  wording  of  the  Sutras  has  been 
changed  occasionally.  For  it  is  a  suspicious  fact  that 
Gautama's  language  agrees  closer  with  Pawini's  rules  than 
that  of  Apastamba  and  Baudhayana.  If  it  is  borne  in 
mind  that  Gautama's  work  has  been  torn  out  of  its  original 
connection,  and  from  a  school-book  has  become  a  work  of 
general  authority,  and  that  for  a  long  time  it  has  been 
studied  by  Pandits  who  were  brought  up  in  the  traditions 
of  classical  grammar,  it  seems  hardly  likely  that  it  could 
retain  much  of  its  ancient  peculiarities  of  language.  But 
I  do  not  think  that  the  interpolations  and  alterations  can 
have  affected  the  general  character  of  the  book  very  much. 
It  is  too  methodically  planned  and  too  carefully  arranged 
to  admit  of  any  very  great  changes.  The  fact,  too,  that  in 


1  Professor  Stenzler,  too,  had  arrived  independently  at  this  conclusion,  see 
Grnndriss  der  Indo-Ar.  Phil,  und  Altertumsk.,  vol.  ii,  Pt.  8,  p.  5. 
'  See  p.  Ivii. 


Ix  GAUTAMA. 

the  chapter  borrowed  by  Baudhayana  the  majority  of  the 
variae  lectiones  are  corruptions,  not  better  readings,  favours 
this  view.  Regarding  the  distance  in  time  between  Gautama 
on  the  one  hand,  and  Baudhayana  and  Vasish/^a  on  the 
other,  I  prefer  not  to  hazard  any  conjecture,  as  long  as  the 
position  of  the  Gautamas  among  the  schools  of  the  Sama- 
veda  has  not  been  cleared  up.  So  much  only  can  be  said 
that  Gautama  probably  was  less  remote  from  Baudhayana 
than  from  Vasish/V&a.  There  are  a  few  curious  terms  and 
rules  in  which  the  former  two  agree,  while  they,  at  the 
same  time,  differ  from  all  other  known  writers  on  Dharma. 
Thus  the  term  bhikshu,  literally  a  beggar,  which  Gautama  l 
uses  to  denote  an  ascetic,  instead  of  the  more  common 
yati  or  sannyasin,  occurs  once  also  in  Baudhayana's  Sutra. 
The  same  is  the  case  with  the  rule,  III,  13,  which  orders 
the  ascetic  not  to  change  his  residence  during  the  rains. 
Both  the  name  bhikshu  and  the  rule  must  be  very  ancient, 
as  the  £ainas  and  Buddhists  have  borrowed  them,  and  have 
founded  on  the  latter  their  practice  of  keeping  the  Vasso, 
or  residence  in  monasteries  during  the  rainy  season. 

As  the  position  of  the  Gautamas  among  the  SSman 
schools  is  uncertain,  it  will,  of  course,  be  likewise  inad- 
visable to  make  any  attempt  at  connecting  them  with  the 
historical  period  of  India.  The  necessity  of  caution  in 
this  respect  is  so  obvious  that  I  should  not  point  it  out, 
were  it  not  that  the  Dharmajastra  contains  one  word,  the 
occurrence  of  which  is  sometimes  considered  to  indicate  the 
terminus  a  quo  for  the  dates  of  Indian  works.  The  word 
to  which  I  refer  is  Yavana.  Gautama  quotes,  IV,  21,  an 
opinion  of 'some,'  according  to  which  a  Yavana  is  the  off- 
spring of  a  Sudra  male  and  a  Kshatriya  female.  Now  it  is 
well  known  that  this  name  is  a  corruption  of  the  Greek 
'Ia/W,  an  Ionian,  and  that  in  India  it  was  applied,  in  ancient 
times,  to  the  Greeks,  and  especially  to  the  early  Seleucids 
who  kept  up  intimate  relations  with  the  first  Mauryas,  as 
well  as  later  to  the  Indo-Bactrian  and  Indo-Grecian  kings 
who  from  the  beginning  of  the  second  century  B.  C.  ruled 

*  Gaut.  Dh.  Ill,  a,  1 1  •  see  also  Weber,  Hist.  lad.  Lit.,  p.  327  (English  ed.) 


INTRODUCTION. 


over  portions  of  north-western  India.  And  it  has  been 
occasionally  asserted  that  an  Indian  work,  mentioning  the 
Yavanas,  cannot  have  been  composed  before  300  B.  c., 
because  Alexander's  invasion  first  made  the  Indians  ac- 
quainted with  the  name  of  the  Greeks.  This  estimate 
is  certainly  erroneous,  as  there  are  other  facts,  tending  to 
show  that  at  least  the  inhabitants  of  north-western  India 
became  acquainted  with  the  Greeks  about  200  years 
earlier1.  But  it  is  not  advisable  to  draw  any  chrono- 
logical conclusions  from  Gautama's  Sutra,  IV,  21.  For,  as 
pointed  out  in  the  note  to  the  translation  of  Sutra  IV,  18, 
the  whole  section  with  the  second  enumeration  of  the 
mixed  castes,  IV,  17-21,  is  probably  spurious. 

The  information  regarding  the  state  of  the  Vedic  litera- 
ture, which  the  Dharmaj-astra  furnishes,  is  not  very  ex- 
tensive. But  some  of  the  items  are  interesting,  especially 
the  proof  that  Gautama  knew  the  Taittiriya  Arawyaka, 
from  which  he  took  the  first  six  Sutras  of  the  twenty-fifth 
Adhyaya  ;  the  Samavidhana  Brahmawa,  from  which  the 
twenty-sixth  Adhyaya  has  been  borrowed  ;  and  the  Athar- 
va^iras,  which  is  mentioned  XIX,  12.  The  latter  word 
denotes,  according  to  Haradatta,  one  of  the  Upanishads  of 
the  Atharva-veda,  which  usually  are  not  considered  to 
belong  to  a  high  antiquity.  The  fact  that  Gautama  and 
Baudhayana  knew  it,  will  probably  modify  this  opinion. 
Another  important  fact  is  that  Gautama,  XXI,  7,  quotes 
Manu,  and  asserts  that  the  latter  declared  it  to  be  impossible 
to  expiate  the  guilt  incurred  by  killing  a  Brahmawa, 
drinking  spirituous  liquor,  or  violating  a  Guru's  bed. 
From  this  statement  it  appears  that  Gautama  knew  an 
ancient  work  on  law  which  was  attributed  to  Manu.  It 
probably  was  the  foundation  of  the  existing  M£nava 
Dharmajastra 2.  No  other  teacher  on  law,  besides  Manu, 
is  mentioned  by  name.  But  the  numerous  references  to 
the  opinions  of c  some  '  show  that  Gautama's  work  was  not 
the  first  Dharma-sutra. 

1  See  my  Indian  Studies,  No.  iii,  p.  26.  note  i. 

8  Compare  also  Sacred  Books  of  the  East,  vol.  xxv,  p.  xxxiv  seq. 


GAUTAMA. 


In  conclusion,  I  have  to  add  a  few  words  regarding  the 
materials  on  which  the  subjoined  translation  is  based. 
The  text  published  by  Professor  Stenzler  for  the  Sanskrit 
Text  Society  has  been  used  as  the  basis  l.  It  has  been 
collated  with  a  rough  edition,  prepared  from  my  own 
MSS.  P  and  C,  a  MS.  belonging  to  the  Collection  of  the 
Government  of  Bombay,  bought  at  Belgcim,  and  a  MS. 
borrowed  from  a  Pu«a  S&stri.  But  the  readings  given  by 
Professor  Stenzler  and  his  division  of  the  Sutras  have 
always  been  followed  in  the  body  of  the  translation.  In 
those  cases,  where  the  variae  lectiones  of  my  MSS.  seemed 
preferable,  they  have  been  given  and  translated  in  the 
notes.  The  reason  which  induced  me  to  adopt  this 
course  was  that  I  thought  it  more  advisable  to  facilitate 
references  to  the  printed  Sanskrit  text  than  to  insist  on  the 
insertion  of  a  few  alterations  in  the  translation,  which  would 
have  disturbed  the  order  of  the  Sutras.  The  notes  have 
been  taken  from  the  above-mentioned  rough  edition  and 
from  my  MSS.  of  Haradatta's  commentary,  called  Gau- 
tamlya'  Mitakshara,  which  are  now  deposited  in  the  India 
Office  Library,  Sansk.  MSS.  Biihler,  Nos.  165-67. 

1  The  Institutes  of  Gautama,  edited  with  an  index  of  words  by  A.  F.  Stenzler, 
London,  1876. 


APASTAMBA, 

APHORISMS  ON   THE  SACRED  LAW 
OF  THE   HINDUS. 


APASTAMBA, 

APHORISMS  ON  THE  SACRED  LAW 
OF  THE  HINDUS. 


PRASNA  I,  PAFALA  1,  KHAN  DA  1. 

1.  Now,  therefore,  we  will  declare  the  acts  pro- 
ductive of  merit  which  form  part  of  the  customs  of 
daily  life,  as  they  have  been  settled  by  the  agree- 
ment (of  those  who  know  the  law). 

2.  The  authority  (for  these  duties)  is  the  agree- 
ment of  those  who  know  the  law, 

3.  And  (the  authorities  for  the  latter  are)  the 
Vedas  alone. 

4.  (There  are)  four  castes — Brihma«as,  Kshatri- 
yas,  Vaisyas,  and  -Sudras. 

5.  Amongst  these,  each  preceding  (caste)  is  supe- 
rior by  birth  to  the  one  following. 

6.  (For  all  these),  excepting  Sudras  and  those 
who  have  committed  bad  actions,  (are  ordained)  the 
initiation,  the  study  of  the  Veda,  and  the  kindling  of 

1.  i.     Samaya,  'agreement,  decision,'  is  threefold.    It  includes 
injunction,  restriction,  and  prohibition. 

Dharma,  '  acts  productive  of  merit,'  usually  translated  by  '  duty 
or  law,'  is  more  accurately  explained  as  an  act  which  produces 
the  quality  of  the"  soul  called  apftrva,  the  cause  of  heavenly  bliss 
and  of  final  liberation. 

2.  Manu  II,  6,  12  ;  \rsgn.  I,  7  ;  Gautama  I,  i. 
6.   Manu  II,  35. 

[2]  B 


2  APASTAMBA.  I,  I,  I. 

the  sacred  fire ;  and  (their)  works  are  productive  of 
rewards  (in  this  world  and  the  next). 

7.  To  serve  the  other  (three)  castes  (is  ordained) 
for  the  .Sudra. 

8.  The  higher  the  caste  (which  he  serves)  the 
greater  is  the  merit. 

9.  The  initiation  is  the  consecration  in  accordance 
with  the  texts  of  the  Veda,  of  a  male  who  is  desirous 
of  (and  can  make  use  of)  sacred  knowledge. 

10.  A  Brahmarca  declares  that  the  Gayatrl  is  learnt 
for  the  sake  of  all  the  (three)  Vedas. 

11.  (Coming)  out  of  darkness,  he  indeed  enters 
darkness,  whom   a   man   unlearned   in   the  Vedas, 
initiates,  and  (so  does  he)  who,  without  being  learned 
in  the  Vedas,  (performs  the  rite  of  initiation.)     That 
has  been  declared  in  a  Brahmawa. 

iit  As  performer  of  this  rite  of  initiation  he  shall 
seek  to  obtain  a  man  in  whose  family  sacred  learning 
is  hereditary,  who  himself  possesses  it,  and  who  is 
devout  (in  following  the  law). 

13.  And  under  him  the  sacred  science  must  be 


7.    Manu  I,  91,  VIII,  410,  and  IX,  334;  Ydgtf.  I,  120. 

9.  The  use  of  the  masculine  in  the  text  excludes  women.     For 
though  women  may  have  occasion  to  use  such  texts  as  '  O  fire, 
lord  of  the  dwelling/  &c.  at  the  Agnihotra,  still  it  is  specially 
ordained  that  they  shall  be  taught  this  and  similar  verses  only  just 
before  the  rite  is  to  be  performed. 

10.  The  object  of  the  Sutra  is  to  remove  a  doubt  whether  the 
ceremony  of  initiation  ought  to  be  repeated  for  each  Veda,  in  case 
a  man  desires  to  study  more  than  one  Veda.     This  repetition  is 
declared  to  be  unnecessary,  except,  as  the  commentator  adds,  in 
the,  case  of  the  Atharva-veda,  for  which,  according  to  a  passage  of 
a  Br£hma«a,  a  fresh  initiation  is  necessary.    The  latter  rule  is  given 
in  the  Vaitana-sutra  I,  i,  5. 

13.   Haradatta;   'But  this  (latter  rule  regarding  the  taking  of 


I;  i,  i.  rNITIATION. 


studied  until  the  end,  provided  (the  teacher)  does  not 
fall  off  from  the  ordinances  of  the  law. 

14.  He  from  whom  (the  pupil)  gathers  (a^inoti) 
(the  knowledge  of)  his  religious  duties  (dharman)  (is 
called)  the  A£drya  (teacher). 

15.  Him  he  should  never  offend. 

1 6.  For  he  causes  him  (the  pupil)  to  be  born  (a 
second  time)  by  (imparting  to  him)  sacred  learning. 

1 7.  This  (second)  birth  is  the  best. 

1 8.  The  father  and  the  mother  produce  the  body 
only. 

19.  Let  him   initiate   a  Brahma»a  in   spring,  a 
Kshatriya  in  summer,  a  Valyya  in  autumn,  a  Brah- 
mawa  in  the  eighth  year  after  conception,  a  Kshatriya 
in  the  eleventh  year  after  conception,  (and)  a  VaLjya 
in  the  twelfth  after  conception. 

20.  Now  (follows  the  enumeration  of  the  years 

another  teacher)'  does  not  hold  good  for  those  who  have  begun 
to  study,  solemnly  binding  themselves  to  their  teacher.  How  so? 
As  he  (the  pupil)  shall  consider  a  person  who  initiates  and 
instructs  him  his  A$lrya,  and  a  pupil  who  has  been  once  initiated 
cannot  be  initiated  again,  how  can  another  man  instruct  him  ?  For 
this  reason  it  must  be  understood  that  the  study  begun  with  one 
teacher  may  not  be  completed  with  another,  if  the  first  die.  Com- 
pare also  Haradafta  on  I,  a,  7,  26,  and  the  rule  given  I,  i,  4,  ^6. 
In  our  times  ajso  pupils,  who  have  bound  themsdves  to  a  teacher 
by  paying  their  respects  to  him  and  presenting  a  cocoa-nut,  in 
order  to  learn  from  him  a  particular  branch  of  science,  must  not 
study  the  same  branch  of  science  under  any  other  teacher. 

14.  Manu  II,  69  ;  Ya#».  I,  15. 

15.  Manu  II,  144. 

16.  Manu  II,  146-148. 

17.  'Because  it  procures  heavenly  bliss  and  final  liberation/*— 
Haradatta. 

1 8.  Manu  II,  147. 

19.  \vtgft.  I,  14 ;  Mariu  II,  36 ;  ArvaHyana  Gri*  Su.  1, 19,.  1,^4 ; 
Weber,  Ind.  Stud.  X,  20  seq. 

B  2 


4  APASTAMBA.  I,  I,  I. 

to  be  chosen)  for  the  fulfilment  of  some  (particular) 
wish. 

21.  (Let  him  initiate)  a  person  desirous  of  excel- 
lence in  sacred  learning  in  his  seventh  year, 

22.  A  person  desirous  of  long  life  in  his  eighth 
year, 

23.  A  person  desirous  of  manly  vigour  in  his 
ninth  year, 

24.  A  person  desirous  of  food  in  his  tenth  year, 

25.  A  person  desirous  of  strength  in  his  eleventh 
year, 

26.  A  person  desirous  of  cattle  in  his  twelfth  year. 

27.  There  is  no  dereliction  (of  duty,  if  the  initia- 
tion takes  place),  in  the  case  of  a  Brahma^a  before 
the  completion  of  the  sixteenth  year,  in  the  case  of 
a  Kshatriya  before  the  completion  of  the  twenty- 
second  year,  in  the  case  of  a  Vaisya   before  the 
completion  of  the  twenty-fourth  year.     (Let  him  be 
initiated  at  such  an  age)  that  he  may  be  able  to 
perform  the  duties,  which  we  shall  declare  below. 

28.  If  the   proper   time   for   the   initiation   has 
passed,  he  shall  observe  for  the  space  of  two  months 

21.   Manu  II,  37. 

22-26.   AJV.  Gri.  Su.  I,  19,  5,  7;  Weber,  Ind.  Stud.  X,  21. 

27.  The  meaning  of  the  Sutra  is,  that  the  initiation  shall  be 
performed  as  soon  as  the  child  is  able  to  begin  the  study  of  the 
Veda.     If  it  is  so  far  developed  at  eight  years,  the  ceremony  must 
then  be   performed;   and   if  it  be   then   neglected,  or,  if  it  be 
neglected  at  any  time  when  the  capacity  for  learning  exists,  the 
expiation  prescribed  in  the  following  Sutras  must  be  performed. 
The  age  of  sixteen  in  the  case  of  Brahma»as  is  the  latest  term 
up  to  which  the  ceremony  may  be  deferred,  in  case  of  incapacity 
for  study  only.     After  the  lapse  of  the  sixteenth  year,  the  expiation 
becomes  also  necessary.     Manu  II,  38  ;  \agri.  I,  37. 

28.  The  meaning  is,  he  shall  keep  all  the  restrictions  imposed 
upon  a  student,  as  chastity,  &c.,  but  that  he  shall  not  perform 


I,  i,  a.  INITIATION. 


the  duties  of  a  student,  as  observed  by  those  who 
are  studying  the  three  Vedas. 

29.  After  that  he  may  be  initiated. 

30.  After  that  he  shall  bathe  (daily)  for  one  year. 

31.  After  that  he  may  be  instructed. 

32.  He,  whose  father  and  grandfather  have  not 
been  initiated,   (and  his  two  ancestors)  are  called 
'slayers  of  the  Brahman.' 

33.  Intercourse,  eating,  and   intermarriage   with 
them  should  be  avoided. 

34.  If  they  wish  it  (they  may  perform  the  follow- 
ing) expiation ; 

35.  In  the  same  manner  as  for  the  first  neglect 
(of  the  initiation,  a  penance  of)  two  months  (was) 
prescribed,  so  (they  shall  do  penance  for)  one  year. 

36.  Afterwards  they  may  be  initiated,  and  then 
they  must  bathe  (daily), 

PRASNA  I,  PAPALA  1,  KHANDA  2. 

1.  For  as  many  years  as  there  are  uninitiated 
persons,  reckoning  (one  year)  for  each  ancestor  (and 
the  person  to  be  initiated  himself), 

2.  (They  should  bathe  daily  reciting)  the  seven 

fire-worship  or  service  to  a  teacher,  nor  study.  Manu  II,  39;  XI,  192 ; 
Ya^«.  I,  38;  Weber,  Ind.  Stud.  X,  101. 

30.  '  If  he  is  strong,  he  shall  bathe  three  times  a  day — morning, 
midday,  and  evening.' — Haradatta. 

32.  Brahman,  apparently,  here  means '  Veda,'  and  those  who  neg- 
lect its  study  may  be  called  metaphorically  '  slayers  of  the  Veda.' 

33.  ManuII,  40;  AJV.  Gr/.Su.  1, 19,  8,9;  Weber,  Ind.  Stud.  X,  21. 
35.   Compare  above,  I,  i,  i,  28. 

2.  2.  The  seven  Pavamanis  are  seven  verses  which  occur  7?/g-veda 
IX,  67,  21-27.  Ya^ushpavitra=Taitt.  Sawh.  I,  2,  i,  i.  The  Sama- 
pavitra  is  found  Sama-veda  I,  2, 2,  3,  5.  Angirasapavitra=^/g-veda 
IV,  4°,  5- 


6  APASTAMBA.  I,  x,  2. 

Pavamants,  beginning  with  '  If  near  or  far,'  the 
Ya^-ushpavitra,  ('  May  the  waters,  the  mothers 
purify  us,'  &c.)  the  Samapavitra,  ('  With  what  help 
assists,'  &c.),  and  the  Ahgirasapavitra  ('A  swan, 
dwelling  in  purity '), 

3.  Or   also   reciting  the   Vyahr/tis   (om,   bhu//, 
bhuva/z,  suva£). 

4.  After  that  (such  a  person)  may  be  taught  (the 
Veda). 

5.  But  those  whose  great-grandfather's  (grand- 
father's and  father's)  initiation  is  not  remembered, 
are  called  '  burial-grounds.' 

6.  Intercourse,   dining,   and    intermarriage   with 
them  should  be  avoided     For  them,  if  they  like,  the 
(following)  penance  (is  prescribed).     (Such  a  man) 
shall  keep  for  twelve  years  the  rules  prescribed  for 
a  student  who  is  studying  the  three  Vedas.     After- 
wards he  may  be  initiated.     Then  he  shall  bathe, 
reciting  the   Pavamdnis  and  the  other  (texts  men- 
tioned above,  I,  i,  2,  2). 

7.  Then  he  may  be  instructed  in  the  duties  of 
a  householder. 

8*  He  shall  not  be  taught  (the  whole  Veda),  but 
only  the  sacred  formulas  required  for  the  domestic 
ceremonies. 

9.  When  he  has  finished  this  (study  of  theGr/hya- 
mantras),  he  may  be  initiated  (after  having  performed 
the  penance  prescribed)  for  the  first  neglect  (I,  I, 
i,  28). 

ID.  Afterwards  (everything  is  performed)  as  in 
the  case  of  a  regular  initiation. 

10.  The  commentator  observes  that  for  those  whose  great-great- 
grandfather or  remoter  ancestors  were  not  initiated,  no  penance  is 
prescribed,  and  that  it  must  be  fixed  by  those  who  know  the  law. 


I,  r,  2.  STUDENTSHIP. 


11.  He  who  has  been  initiated  shall  dwell  as  a 
religious  student  in  the  house  of  his  teacher, 

12.  For  forty-eight  years  (if  he  learns  all  the  four 
Vedas), 

1 3.  (Or)  a  quarter  less  (i.  e.  for  thirty-six  years), 

14.  (Or)  less  by  half  (i.  e.  for  twenty-four  years), 

15.  (Or)  three  quarters  less  (i.e.  for  twelve  years), 

1 6.  Twelve  years  (should  be)  the  shortest  time 
(for  his  residence  with  his  teacher). 

f  7.  A  student  who  studies  the  sacred  science  shall 
not  dwell  with  anybody  else  (than  his  teacher). 

1 8.  Now  (follow)  the  rules  for  the  studentship. 

19.  He  shall   obey   his   teacher,    except    (when 
ordered   to   commit)   crimes   which   cause    loss   of 
caste. 

20.  He  shall  do  what  is  serviceable  to  his  teacher, 
he  shall  not  contradict  him. 

21.  He  shall  always  occupy  a  couch  or  seat  lower 
(than  that  of  his  teacher). 


11.  Alarm  II,  164. 

12.  Manu  III,  i,  and  Y$gn.  I,  36;  Weber,  Ind.  Stud.  X,  125. 

1 6.  The  commentator  declares  that  in  Manu  III,  i ,  the  expression 
'  until  he  has  learnt  it,'  must  be  understood  in  this  sense,  that  the 
pupil  may  leave  his  teacher,  if  be  has  learnt  the  Veda,  after  twelve 
years'  study,  never  before.    But  compare  also  AJV.  Gri.  Su.  I,  22, 3* 

17.  The  commentator  states  that  this  rule  refers  only  to  a 
temporary,  not  to  a  professed  student  (naishMika).     He  also  gives 
an  entirely  different  explanation  to  the  Sutra,  which,  according  to 
some,  means,  'A   student  who   learns   the   sacred   science   shall 
not  fast  in  order  to  obtain  heaven.'     This  rendering  also  is  ad- 
missible, as  the  word   para  may  mean  either  a  'stranger'  or 
1  heaven,'  and  upavasa,  '  dwelling '  or  '  fasting.' 

19.  Regarding  the  crimes  which  cause  loss  of  caste  (pataniya), 
see  below,  I,  7,  21,  7. 

20.  Manu  II,  108,  and  Ya##.  I,  27. 

21.  Manu  II,  108,  198;  Weber,  Ind.  Stud.  X,  123  and  124. 


8  APASTAMBA.  I,  I,  2. 

22.  He  shall  not  eat  food  offered  (at  a  sacrifice  to 
the  gods  or  the  Manes), 

23.  Nor    pungent    condiments,    salt,   honey,    or 
meat. 

24.  He  shall  not  sleep  in  the  day-time. 

25.  He  shall  not  use  perfumes. 

26.  He  shall  preserve  chastity. 

27.  He  shall  not  embellish  himself  (by  using  oint- 
ments and  the  like). 

28.  He  shall  not  wash  his  body  (with  hot  water 
for  pleasure). 

29.  But,  if  it  is  soiled  by  unclean  things,  he  shall 
clean  it  (with  earth  or  water),  in  a  place  where  he  is 
not  seen  by  a  Guru. 

30.  Let  him  not  sport  in  the  water  whilst  bathing; 
let  him  swim  (motionless)  like  a  stick. 

31.  He  shall  wear  all  his  hair  tied  in  one  braid. 

32.  Or  let  him  make  a  braid  of  the  lock  on  the 
crown  of  the  head,  and  shave  the  rest  of  the  hair. 


23.  Regarding  the  meaning  of  kshara,  'pungent  condiments,'  see 
Haradatta  on  II,  6,  15,  1 5.  Other  commentators  explain  the  term 
differently. — Manu  II,  177  ;  Y%«.  I,  33;  and  Weber,  Ind.  Stud. 
X,  123.  AJV.  Gri.  Su.  I,  22,  2. 

25.  Manu  II,  177;  Ya£#.  I,  33. 

26.  Manu  II,  1 80. 

27.  Manu  II,  178;  Ya£#.  I,  33. 

29.  'Here,  in  the  section  on  the  teacher,  the  word  guru  desig- 
nates the  father  and  the  rest  also.' — Haradatta. 

30.  Another  version  of  the  first  portion  of  this  Sutra,  proposed 
by  Haradatta,  is, '  Let  him  not,  whilst  bathing,  clean  himself  (with 
bathing  powder  or  the  like).'  Another  commentator  takes  Sutra  28 
as  a  prohibition  of  the  daily  bath  or  washing  generally  ordained 
for  Brahmawas,  and  refers  Sutra  29  to  the  naimittika  snSna  or 
'  bathing  on  certain  occasions,'  and  takes  Sutra  30  as  a  restriction 
of  the  latter. 

31.  Manu  II,  219. 


I,  i,  2.  STUDENTSHIP. 


33.  The  girdle  of  a  Brahmawa  shall  be  made  of 
Muw^a  grass,  and  consist  of  three  strings;  if  possible, 
(the  strings)  should  be  twisted  to  the  right. 

34.  A   bowstring    (should   be   the   girdle)    of  a 
Kshatriya, 

35.  Or  a  string  of  Muw^a  grass  in  which  pieces 
of  iron  have  been  tied. 

36.  A  wool   thread    (shall  be   the  girdle)   of  a 
Vai^rya, 

37.  Or  a  rope  used  for  yoking  the  oxen  to  the 
plough,  or  a  string  made  of  Tamala-bark. 

38.  The  staff  worn   by  a  Brahmawa  should  be 
made   of  Pala^a  wood,  that   of  a    Kshatriya  of  a 
branch  of  the  Banian  tree,  which  grows  downwards, 
that  of  a  Vaisya  of  Badara  or    Udumbara  wood. 
Some  declare,  without  any  reference  to  caste,  that 
the  staff  of  a  student  should  be  made  of  the  wood  of 
a  tree  (that  is  fit  to  be  used  at  the  sacrifice). 

39.  (He  shall  wear)a  cloth  (to  cover  his  nakedness). 

40.  (It  shall  be  made)  of  hemp  for  a  Brahmawa, 
of  flax  (for  a  Kshatriya),  of  the  skin  of  a  (clean) 
animal  (for  a  Vaisya). 

41.  Some  declare  that  the  (upper)  garment  (of  a 
Brahmawa)  should  be  dyed  with  red  Lodh, 

33.  Manu  II,  42-44;  Ya§7?.  I,  29;  AJV.  Gri.  SO.  I,  19,  12; 
Weber,  Ind.  Stud.  X,  23. 

38.  Manu  II,  45;  Ya##.  I,  29;  AJV.  Gri.  SO.  I,  19,  13;  20,  i ; 
Weber,  Ind.  Stud.  X,  23. 

Haradatta  gives  no  commentary  on  this  Sutra,  but  refers  back 
to  the  Grzhya-sutra,  n,  16-17,  where  the  same  words  occur. 

39.  The  word  forms  a  Sutra  by  itself,  in  order  to  show  that 
every  one  must  wear  this  cloth. 

40.  Manu  II,  41.     'Clean'  means  here  and  everywhere  else,  if 
applied  to  animals  or  things,  '  fit  to  be  used  at  the  sacrifice.' 

41.  As\:  Gri.  SO.  I,  19,  n  ;  Weber,  Ind.  Stud.  X,  22. 


1O  APASTAMBA.  I,  I,  3. 

PRASNA  I,  PATALA  1,  KHAATDA  3. 

1 .  And  that  of  a  Kshatriya  dyed  with  madder, 

2.  And  that  of  a  Vai^ya  dyed  with  turmeric. 

3.  (The  skin)  worn  by  a  Brahmawa  shall  be  that 
of  a  common  deer  or  of  a  black  doe. 

4.  If  he  wears  a  black  skin,  let  him  not  spread  it 
(on  the  ground)  to  sit  or  lie  upon  it 

5.  (The  skin  worn)  by  a  Kshatriya  shall  be  that 
of  a  spotted  deer. 

6.  (The  skin  worn)  by  a  Valfya  shall  be  .that  of  a 
he-goat 

7.  The  skin  of  a  sheep  is  fit  to  be  worn  by  all 
castes, 

8.  And  a  blanket  made  of  wool. 

9.  He  who  wishes   the  increase   of  Brahma#a 
power  shall  wear  skins  only  ;  he  who  wishes  the  in- 
crease of  Kshatriya  power  shall  wear  cloth  only ;  he 
who  wishes  the  increase   of  both  shall  wear  both 
(skin  and  cloth).     Thus  says  a  Brahma^a. 

10.  But  (I,  Apastamba,  say),  let  him  wear  a  skin 
only  as  his  upper  garment. 

11.  Let  him  not  look  at  dancing. 

1 2.  Let  him  not  go  to  assemblies  (for  gambling, 
&c.),  nor  to  crowds  (assembled  at  festivals). 

3.  3.   Manu  II,  41 ;  Ya^«.  I,  29;  AJV.  Gri.  Su.  I,  19,  10. 

9.  See  also  Gopatha-brahma«a  I,  2,  4. 

10.  According  to  I,  i,  2,  39 — I,  i,  3,  10,  the  rule  of  dress  for 
Students  is  the  following: — According  to  Apastamba,  a  student 
shall  wear  a  piece  of  cloth  to  cover  his  nakedness  (lango/i),  and 
a  skin  as  upper  garment.    Other  teachers  allow,  besides,  an  upper 
dress  of  cloth,  coloured  differently  for  the  different  castes,  with  or 
without  the  addition  of  a  deer-skin. 

n.   Manu  II,  178. 

12-13.  Manu  II,  179;  \agfi.  I,  33. 


I>  i,  3.  STUDENTSHIP.  1 1 

1 3.  Let  him  not  be  addicted  to  gossiping. 

14.  Let  him  be  discreet. 

15.  Let  him  not  do  anything  for  his  own  pleasure 
in  places  which  his  teacher  frequents. 

1 6.  Let  him  talk  with  women  so  much  (only)  as 
his  purpose  requires. 

1 7.  (Let  him  be)  forgiving. 

1 8.  Let   him   restrain   his  organs  from  seeking 
illicit  objects. 

19.  Let  him  be  untired  in  fulfilling  his  duties ; 

20.  Modest ; 

21.  Possessed  of  self-command  ; 

22.  Energetic; 

23.  Free  from  anger  ; 

24.  (And)  free  from  envy. 

25.  Bringing  all  he  obtains  to  his  teacher,  he  shall 
go  begging  with  a  vessel  in  the  morning  and  in  the 
evening,  (and  he  may)  beg  (from  everybody)  except 
low-caste  people  unfit  for  association  (with  Aryas) 
and  Abhisastas. 


15.  'Anything  for  his  own  pleasure/  i.e.  keeping  conversations 
with  friends,  making  his  toilet,  &c. 

19.  The  explanations  of  the  last  two  terms,  ranta  (Sfttra  18) 
and  danta  (Sutra  19),  are  different  from  those  given  usually.  .Sama 
is  usually  explained  as  '  the  exclusive  direction  of  the  mind  towards 
God,'  and  dama  as  '  the  restraining  of  the  senses.' 

23.    Manu  II,  178. 

25.    Regarding  the  explanation  of  the  term  AbhiVasta,  see  below, 

I,  7,  21,  17.     Haradatta:  '  Apapatras  are  called  those  born  from  a 
high-caste  mother  and  a  low-caste  father,  such  as  washermen.    For 
their  cooking  vessels  &c.  are  unfit  for  the  use  of  the  four  castes.  . .  . 
Since  Apastamba  says,  "  In  the  evening  and  in  the  morning,  food 
obtained  in  the  evening  must  not  be  used  for  the  morning  meal, 
nor  food  obtained  in  the  morning  for  the  evening  meal." '     Manu 

II,  182,  183,  185;   AJV.  GM'.  Sft.  I,  22,  4.    See  also  Gopalba- 
brahmawa  I,  2,  6. 


12  APASTAMBA.  1,1,3. 

26.  A  Brahmawa  declares :  Since  a  devout  stu- 
dent takes  away  from  women,  who  refuse  (to  give 
him  alms,  the  merit  gained)  by  (-Srauta^sacrifices, 
by  gifts,  (and)  by  burnt-offerings  (offered  in  the 
domestic  fire),  as  well  as  their  offspring,  their  cattle, 
the  sacred  learning  (of  their  families),  therefore,  in- 
deed, (a  woman)  should  not  refuse  (alms)  to  the 
crowd  of  students ;  for  amongst  those  (who  come  to 
beg),  there  might  be  one  of  that  (devout)  kind,  one 
who  thus  (conscientiously)  keeps  his  vow. 

2  7.  Alms  (shall)  not  (be  considered)  leavings  (and 
be  rejected)  by  inference  (from  their  appearance),  but 
on  the  strength  of  ocular  or  oral  testimony  (only). 

28.  A  Brahma^a  shall  beg,  prefacing  (his  request) 
by  the  word  '  Lady ' ; 

29.  A  Kshatriya  (inserting  the  word)  'Lady'  in 
the  middle  (between  the  words  '  give  alms ')  ; 

30.  A  Vai^yar  adding  the  word  *  Lady '  (at  the  end 
of  the  formula). 

31.  (The  pupil)  having  taken  those  (alms)  shall 
place  them  before  his  teacher  and  offer  them  to  him. 

32.  He    may  eat   (the   food)  after  having  been 
ordered  to  do  so  by  his  teacher. 


27.  To  eat  the  residue  of  the  meal  of  any  person  except  that 
left  by  the  teacher  and  other  Gurus,  is  not  permitted  to  a  student; 
see  also  below,  I,  i,  4,  i  seq.;  Manu  II,  56;  Ya^;7.  I,  33. 

28.  The  formula  to  be  used  by  a  Brahma«a  is, '  Lady,  give  alms ; ' 
that  to  be  used  by  a  Kshatriya,  'Give,  lady,  alms;'  and  that  used 
by  a  Vawya,  '  Give  alms,  lady.'     Manu  II,  49 ;  Ya^/7. 1,  30 ;  AJV. 
Gn.  Su.  I,  22,  8. 

31.  The  words  with  which  he  announces  the  alms  are,  Idam 
ittham  ahr/tam,  '  this  much  have  I  received.'    Manu  II,  51;  Ya^*. 
I,  27;  Aav.  Gn*.  Su.  I,  22,  10. 

32.  'I  he  answer  of  the  teacher  is,  Saumya  tvameva  bhunkshva, 
'friend,  eat  thou.' 


I,  r,  3.  STUDENTSHIP.  13 

33.  If  the  teacher  is  absent,  the  pupil  (shall  offer 
the  food)  to  (a  member  of)  the  teacher's  family. 

34.  If  the  (family  of  the  teacher)  is  (also)  absent, 
the    pupil   (may  offer   the   food)  to  other  learned 
Brahmawas  (vSrotriyas)  also  (and  receive  from  them 
the  permission  to  eat). 

35.  He  shall  not  beg  for  his  own  sake  (alone). 

36.  After  he  has  eaten,  he  himself  shall  clean  his 
dish. 

37.  And  he  shall  leave  no  residue  (in  his  dish). 

38.  If  he  cannot  (eat  all  that  he  has  taken  in 
his    dish),   he   shall    bury   (the   remainder)    in   the 
ground  ; 

39.  Or  he  may  throw  it  into  the  water ; 

40.  Or  he  may  place  (all  that  remains  in  a  pot), 
and  put  it  down  near  an  (uninitiated)  Arya ; 

41.  Or  (he  may  put  it  down)  near  a  .Sudra  slave 
(belonging  to  his  teacher). 

42.  If  (the  pupil)  is  on  a  journey,  he  shall  throw 


34.  Regarding  the  term  .Srotriya,  see  below,  II,  3,  6,  4. 

35.  '  The  meaning  of  this  Sutra  is,  that  the  rule  given,  Sutra  42 
(below),  for  a  pupil  who  is  on  a  journey,  shall  hold  good  also  for 
a  pupil  who  is  at  home,  if  (in  the  absence  of  his  teacher)  no 
.Srotriyas  are  to  be  found  (from  whom  he  can  receive  the  per- 
mission to  eat).' — Haradatta. 

36.  'He  commits  no  sin,  if  he  has  the  alms-pot  cleaned  by 
somebody  else.     Some  say  that  the  Sutra  refers  to  both  vessels 
(the  alms-pot  and  his  own  dish).' 

40.  An  Arya  is  a  person  belonging  to  one  of  the  first  three 
castes  (see  below).  The  Arya  must  be  a  boy  who  is  not  initiated, 
because  children  are  kamabhakshaA,  i.e.  allowed  to  eat  what  they 
like,  even  leavings. 

42.  This  rule  holds  good  if  no  ASrotriyas  are  near.  If  -Srotriyas 
are  to  be  found,  Sutra  34  applies.  Agni,  the  god  of  fire,  is  con- 
sidered to  be  of  the  Brahminical  caste,  and  hence  he  takes  the 
place  of  the  teacher  or  of  the  .Srotriyas.  See  also  Manu  II,  247, 


14  APASTAMBA.  i,  i,  4. 

a  part  of  the  alms  into  the  fire  and  eat  (the  re- 
mainder). 

43.  Alms  are  declared  to  be  sacrificial  food.     In 
regard    to   them   the   teacher   (holds   the  position 
which)  a  deity  (holds  in  regard  to  food  offered  at  a 
sacrifice). 

44.  And  (the  teacher  holds  also  the  place  which) 
the  Ahavaniya  fire  occupies  (at  a  sacrifice,  because 
a  portion  of  the  alms  is  offered  in  the  fire  of  his 
stomach). 

45.  To  him  (the  teacher)  the  (student)  shall  offer 
(a  portion  of  the  alms), 

PRASNA  I,  PAFALA  1,  KHAM>A  4. 

1.  And  (having  done  so)  eat  what  is  left. 

2.  For  this  (remnant  of  food)  is  certainly  a  rem- 
nant of  sacrificial  food. 

3.  If  he  obtains  other  things  (besides  food,  such 
as  cattle  or  fuel,  and  gives  them  to  his  teacher)  as 
he  obtains  them,  then  those  (things  hold  the  place 
of)  rewards  (given  to  priests  for  the  performance  of 
a  sacrifice). 

4.  This  is  the  sacrifice  to  be  performed  daily  by 
a  religious  student 

5.  And  (the  teacher)  shall  not  give  him  anything 
that  is  forbidden  by  the  revealed  texts,  (not  even  as) 
leavings, 

6.  Such  as  pungent  condiments,  salt,  hortey,  or 
meat  (and  the  like). 

248,  and  the  passages  collected  from  the  Brahma«as,  by  Prof. 
Weber.  Ind.  Stud.  IX,  39. 

44.  Mami  II,  231. 

4.  6.  See  above,  I,  i,  2,.  23. 


1,1,4-  STUDENTSHIP.  15 

7.  By  this  (last  Sutra  it  is)  explained  (that)  the 
other  restrictions  (imposed  upon  a  student,  such  as 
abstinence  from  perfumes,  ointments,  &c.,  are  like- 
wise not  to  be  broken). 

S.  For  (explicit)  revealed  texts  have  greater  force 
than  custom  from  which  (the  existence  of  a  permis- 
sive passage  of  the  revelation)  may  be  inferred. 

9.  Besides  (in  this  particular  case)  a  (worldly) 
motive  for  the  practice  is  apparent. 

7.  See  above,  I,  i,  2,  24  seq. : — According  to  Haradatta,  teachers 
were  in  the  habit  of  giving  ointments  and  the  like  forbidden  sub- 
stances to  their  pupils,  and  Apastamba  gives  this  rule  in  order 
to  show  his  dissent  from  the  practice. 

8.  '  Anumanika  means  "  proper  to  be  inferred  from."     For  the 
existence   of  a.  text  of  the   revelation   or   tradition    (Smnti)   is 
inferred  from  custom.     A  visible  text  of  the  revelation  is  (how- 
ever) of  greater  weight  than  a  custom  from  which  the  existence 
of  a  text  may  be  inferred.     It  is  impossible  to  infer  (the  existence 
of  a  text)  which  is  opposed  to  such  (a  visible  text),  on  account  of 
the  maxim  "  an  inference  (can  be  made  only,  if  it  is)  not  opposed 
(by  ocular  proof)."     (Apastamba),  by  speaking  thus,  ("  For  revealed 
texts,"  &c.,)  shows  that  the  rule  forbidding  a  student  to  eat  pun- 
gent condiments,   salt'  &c.   is   based   on   the   existing   text  of  a 
Brdhmawa.'—  Haradatta. 

9.  '  Though  the  text  forbidding  the  use  of  pungent  condiments, 
salt,  and  the  like  refers  to  such  substances  if  they  are  not  leavings, 
still  it  is  improper  to  assert,  on  the  ground  of  the  custom  from 
which  a  permissive  text  may  be  inferred, -that  it  (the  existing  text), 
which  is  general,  must  be  restricted  (to  those  cases  only)  where  the 
forbidden  substances  are  not  leavings  given  by  the  teacher.     (If 
an  opponent  should  answer  that)  certainly  there  are  also  texts 
which  contradict  each  other,  such  as  "he  takes"  and  "he  does 
not  take,"  and  that  therefore  there  is  no  reason  why  a  text  restricted 
(to  the  case  in  which  forbidden  substances  are  leavings  of  the 
teacher)  should  not  be  inferred.     In  order  to  answer  (that  plea), 
he  (Apastamba)  says  (Sutra  9),  "  True,  that  would  be  right  if  no 
motive  whatever  could  be  discovered  for  that  custom  (to  eat  for- 
bidden food  which  Is  given  by  the  teacher).     But  a  reason  for  this 
course  of  action  exists." ' — Haradatta. 


1 6  APASTAMBA.  I.  r,  4. 

10.  For  pleasure  is  obtained  (by  eating  or  using 
the  forbidden  substances). 

11.  A  residue  of  food  left  by  a  father  and  an  elder 
brother,  may  be  eaten. 

12.  If  they  act  contrary  to  the  law,  he  must  not 
eat  (their  leavings). 

13.  In  the  evening  and  in  the  morning  he  shall 
fetch  water  in  a  vessel  (for  the  use  of  his  teacher). 

14.  Daily  he  shall  fetch  fuel  from  the  forest,  and 
place  it  on  the  floor  (in  his  teacher's  house). 

15.  He  shall    not    go  to  fetch    firewood  after 
sunset. 

1 6.  After  having  kindled   the  fire,  and   having 
swept  the  ground  around  (the  altar),  he  shall  place 

10.  'What  is  that  (reason)?  [Sfitra  10]  For  to  eat  pungent 
condiments,  salt,  &c.  gives  pleasure  to  the  eater,  and  therefore 
according  to  the  maxim,  I,  4,  12,  n,  "That  in  case  a  custom  has 
pleasure  for  its  motive,  there  is  no  text  of  the  holy  law  to  authorise 
it,"  no  text  restricting  (the  prohibition  of  forbidden  substances  to 
the  case  in  which  a  Brahma^arin  does  not  receive  them  as  leavings 
from  his  teacher)  can  be  inferred  (from  the  practice  of  eating  such 
leavings).' — Haradatta. 

12.  Another  explanation  of  this  Sutra  is  given  by  Haradatta: 
'  If  by  eating  their  leavings  he  should  commit  a  sin  (because  the 
food  contains  salt  &c.),  he  shall  not  do  it.' 

13.  Manu  II,  182. 

14.  The  reason  for  placing  the  fuel  on  the  ground  is,  according 
to  Haradatta,  the  fear  lest,  if  placed  on  some  shelf  or  the  like,  it 
should  tumble  down  a'nd  injure  the  teacher's  children.     Others, 
however,  are  of  opinion  that  the  wood  which  the  pupil  fetches 
daily,  is  not  to  be  used  by  the  teacher  for  cooking,  but  for  the 
performance  of  the  pupil's  daily  fire-offering.     The  reason  for  this 
interpretation  is,  that  in  the  Gr/hya-sutra,  n,  24,  the  daily  offering 
of  fuel  is  enjoined  with  the  same  words.     See  Weber,  Ind.  Stud.  X, 
123;  Manu  II,  186. 

1 6.  Some  explain,  instead  of  'after  having  swept  the  ground 
around  the  altar/  &c.,  'after  having  raked  the  scattered  brands 
into  a  heap.' — Haradatta. 


I,  I,  4.  STUDENTSHIP.  17 


the  sacred  fuel  on  the  fire  every  morning  and 
evening,  according  to  the  prescription  (of  the 
Grzhya-stitra). 

1 7.  Some  say  that  the  fire  is  only  to  be  wor- 
shipped in  the  evening. 

1 8.  He  shall  sweep  the  place  around  the  fire  after 
it  has  been  made  to  burn  (by  the  addition  of  fuel), 
with  his  hand,  and  not  with  the  broom  (of  Kara 
grass). 

19.  But,  before  (adding  the  fuel,  he  is  free  to  use 
the  broom)  at  his  pleasure. 

20.  He    shall    not    perform    non-religious    acts 
with   the   residue  of  the  water  employed   for   the 
fire-worship,  nor  sip  it. 

21.  He  shall  not  sip  water  which  has  been  stirred 
with  the  hand,  nor  such  as  has  been  received  into 
one  hand  only. 

22.  And  he  shall  avoid  sleep  (whilst  his  teacher 
is  awake). 

23.  Then  (after  having  risen)  he  shall  assist  his 
teacher  daily  by  acts  tending  to  the  acquisition  of 
spiritual  merit  and  of  wealth. 

24.  Having  served  (his  teacher  during  the  day 
in  this  manner,  he  shall  say  when  going  to  bed) :  I 
have  protected  the  protector  of  the  law  (my  teacher). 

1 8.   Ap.  Gri.  Su.  ii,  22. 

20.   During  the  fire-worship  water  is  wanted  for  sprinkling  the 
altar  in  various  ways. 

23.  Acts  tending  to  the  acquisition  of  merit  are  here — collecting 
sacred  fuel,  Kara  grass,  and  flowors  for  sacrifices.     Acts  tending 
to  the  acquisition  of  wealth  are— gathering  fuel  for  cooking,  &c. 
Manu  II,  182;  Weber,  Ind.  Stud.  X,  123  and  124. 

24.  Another  explanation  of  the  words  spoken  by  the  student  is, 
'  O  law,  I  have  protected  him ;  protect  thou  me.'     See  also  Gopatha- 
brahmawa  I,  2,  4. 

[2]  C 


1 8  APASTAMBA.  I,  2,  5. 

25.  If  the  teacher  transgresses  the  law  through 
carelessness  or  knowingly,  he  shall  point  it  out  to 
him  privately. 

26.  If  (the  teacher)  does  not  cease  (to  transgress), 
he  himself  shall  perform  the  religious  acts  (which 
ought  to  be  performed  by  the  former) ; 

27.  Or  he  may  return  home. 

28.  Now  of  him  who  rises  before  (his  teacher) 
and  goes  to  rest  after  (him),  they  say  that  he  does 
not  sleep. 

29.  The  student  who  thus  entirely  fixes  his  mind 
there  (in  the  teacher's  family),  has  thereby  performed 
all  acts  which  yield  rewards  (such  as  the  <7yotish- 
/oma),  and  also  those  which  must  be  performed  by 
a  householder. 

PRASNA  I,  PATALA  2,  KHANDA  5. 

1 .  The  word  '  austerity '  (must  be  understood  to 
apply)  to  (the  observance  of)  the  rules  (of  student- 
ship). 

2.  If  they  are  transgressed,  study  drives  out  the 
knowledge  of  the  Veda  acquired  already,  from  the 
(offender)  and  from  his  children. 

26.  Compare  above,  I,  i,  i,  13. 

29.  The  Sutra  refers  to  a  naish/Aika  brahma^sirin  or  professed 
student,  who  never  leaves  his  teacher's  family,  and  never  enters 
any  other  order ;  and  it  declares  his  merit  to  be  equal  to  that  of 
one  who  becomes  a  householder.  Manu  II,  243,  244 ;  Ya^«. 
I,  49,  50. 

5.  r.  Manu  II,  164. 

2.  The  meaning  of  the  phrase,  '  Study  drives  out  the  Veda, 
which  has  already  been  learnt  from  him  who  studies  transgressing 
the  rules  prescribed  for  the  student/  is, « The  Veda  recited  at  the 
Brahmaya^T/a  (daily  study),  and  other  religious  rites,  produces  no 
effect,  i.e.  gains  no  merit  for  the  reciter.'  Manu  II,  97.  Hara- 


I,  2,  5.  STUDENTSHIP.  19 

3.  Besides  he  will  go  to  hell,  and  his  life  will  be 
shortened. 

4.  On  account  of  that  (transgression  of  the  rules 
of  studentship)  no  -/vYshis  are  born  amongst  the  men 
of  later  ages. 

5.  But  some  in  their  new  birth,  on  account  of  a 
residue  of  the  merit  acquired  by  their  actions  (in 
former  lives),  become  (similar   to)  ^?/shis   by  their 
knowledge  (of  the  Veda), 

6.  Like  .SVetaketu. 

7.  And  whatever  else,  besides  the  Veda,  (a  stu- 
dent) who  obeys  the  rules  learns  from  his  teacher, 
that  brings  the  same  reward  as  the  Veda. 

8.  Also,  if  desirous  to  accomplish  something  (be 

datta  gives  also  the  following  three  explanations  of  this  Sutra, 
adopted  by  other  commentators : — 

a.  If  these  (rules)  are  transgressed,  he  loses  his  capacity  for 
learning,  because  the  Brahman  forsakes  him,  &c. 

b.  If  these  rules  are  transgressed,  the  capacity  for  learning  and 
the  Brahman  leave  him,  &c. 

c.  From  him  who  studies  whilst  transgressing  these  rules,  the 
Brahman  goes  out,  &c. 

"4.  '  Amongst  the  avaras  means  "  amongst  the  men  of  modern 
times,  those  who  live  in  the  Kaliyuga."  No  /?/shis  are  born 
means  "  there  are  none  who  see  (receive  the  revelation  of)  Man- 
tras, Vedic  texts." ' — Hara  datta. 

5.  '  How  is  it  then  that  men  in  our  days,  though  they  trans- 
gress the  rules  prescribed  for  students,  learn  the  four  Vedas  with 
little   trouble?     (The   answer  is),  By  virtue  of  a  residue  of  the 
reward  (due)  for  the  proper  observance  of  those  rules  (of  student- 
ship) in  a  former  Yuga.     Therefore  Apastamba  says,   Sutra  6, 
"But  some,"  &c.    New  existence  means  "new  birth  (life).'" — 
Haradatta. 

6.  An  example  of  this  (follows,  Sutra  6):   'Like  .Svetaketu. 
For  -Svetaketu  learned  the  four  Vedas  in  a  short  time;  as  we  read 
in  the  .Oandogya  Upanishad  (Prapa/Aaka  VI,  i).' — Haradatta. 

7.  'Whatever  else  besides  the  Veda,  such  as  poison-charms 
and  the  like.' — Haradatta. 

C  2 


2O  Al'ASTAMBA.  I,  2,  15. 

it  good  or  evil),  he  thinks  it  in  his  mind,  or  pro- 
nounces it  in  words,  or  looks  upon  it  with  his 
eye,  even  so  it  will  be ;  thus  teach  (those  who 
know  the  law). 

9.  (The  duties  of  a  student  consist  in)  acts  to 
please   the   spiritual    teacher,    the    observance    (of 
rules)  conducive  to  his  own  welfare,  and   industry 
in  studying. 

10.  Acts  other  than  these  need  not  be  performed 
by  a  student. 

11.  A  religious  student  who  retains  what  he  has 
learned,  who  finds  pleasure  in  the  fulfilment  of  the 
law,  who   keeps   the   rules  of  studentship,  who   is 
upright  and  forgiving,  attains  perfection. 

12.  Every  day  he  shall  rise  in  the  last  watch  of 
the  night,  and  standing  near  his  teacher,  salute  him 
with  (this)  salutation :  I,  N.  N.,  ho  !  (salute  thee.) 

13.  And    (he   shall   salute)    before   the  morning 
meal  also  other  very  aged  (learned  Brahmawas)  who 
may  live  in  the  same  village. 

14.  If  he  has  been  on  a  journey,  (he  shall  salute 


9.  ''Acts  to  please  the  teacher  are — washing  his  feet  and  the 
like;  observance  (of  rules)  conducive  to  welfare  are — obedience 
to  the  prohibition  to  cross  a  river  swimming,  to  eat  pungent  con- 
diments, and  obedience  to  the  injunction  to  beg.' — Haradatta. 

10.  '  Acts  other  than  these,  such  as  pilgrimages  and  the  like.'— 
Haradatta. 

11.  'What  this  "perfection"  is  has  been  declared  in  Sfttras 
7,  8.'— Haradatta. 

12.  Manu  II,  122  and  124. 

1 4.  This  salutation  is  to  be  performed  only  when  the  occasion 
requires  it.  The  formerly-mentioned  salutation  (Sfttras  12,  13)  is 
to  be  performed  daily.  In  the  next  Sutra  follows  that  by  which 
the  fulfilment  of  a  wish  may  be  obtained. — Haradatta.  Manu  II, 
12 1 ;  Ya£77.  I,  26. 


1.2,5.  STUDENTSHIP.  21 

the  persons  mentioned)  when  he  meets  them  on  his 
return. 

15.  (He  may  also  salute  the  persons  mentioned 
at  other  times),  if  he  is  desirous  of  heaven  and  long 
life. 

1 6.  A  Brahmawa  shall  salute  stretching  forward 
his  right  arm  on  a  level  with  his  ear,  a  Kshatriya 
holding   it   on   a   level   with    the  breast,  a  Vaisya 
holding  it  on  a  level  with  the  waist,  a  Sudra  holding 
it  low,  (and)  stretching  forward  the  joined  hands. 

17.  And  when  returning  the  salute  of  (a  man  be- 
longing) to  the  first  (three)  castes,  the  (last  syllable 
of  the)  name  (of  the  person  addressed)  is  produced 
to  die  length  of  three  moras. 

1 8.  But  when  he  meets  his  teacher  after  sunrise 
(coming  for  his  lesson),  he  shall  embrace  (his  feet). 

19.  On  all  other  occasions  he  shall  salute  (him  in 
the  manner  described  above). 

20.  But  some  declare  that  he  ought  to  embrace 
the  (feet  of  his)  teacher  (at  every  occasion  instead  of 
saluting  him). 

21.  Having  stroked  the  teacher's  right  foot  with 
his  right  hand  below  and  above,  he  takes  hold  of  it 
and  of  the  ankle. 

22.  Some  say,  that  he  must  press  both  feet,  each 
with  both  hands,  and  embrace  them. 

23.  He  shall  be  very  attentive  the  whole  day 

1 6.  'A  Vaijya  shall  salute  stretching  forth  his  arm  on  a  level 
with  his  middle,  i.e.  the  stomach ;  others  say,  on  a  level  with  his 
thigh ;  the  Sudra  stretching  it  forth  low,  i.e.  on  a  level  with  his 
feet." —  Haradatta. 

17.  See  also  Manu  II,  125. 

18.  Manu  II,  71. 

22.  Manu  II,  72. 

23.  Manu  II,  191. 


2  2  APASTAMBA.  I,  2, 6- 

long,  never  allowing  his  mind  to  wander  from  the 
lesson  during  the  (time  devoted  to)  studying. 

24.  And  (at  other  times  he  shall  be  attentive)  to 
the  business  of  his  teacher. 

25.  And  during  the  time  for  rest  (he  shall  give) 
his  mind  (to  doubtful  passages  of  the  lesson  learnt). 

26.  And  he  shall  study  after  having  been  called 
by  the  teacher  (and  not  request  the  teacher  to  begin 
the  lesson). 

PRASNA  I,  PAPALA  2,  KHAM>A  6. 

1.  Every  day  he  shall  put   his  teacher  to  bed 
after  having  washed  his  (teacher's)  feet  and  after 
having  rubbed  him. 

2.  He  shall  retire  to  rest  after  having  received 
(the  teacher's  permission). 

3.  And  he  shall  not  stretch  out  his  feet  towards 
him. 

4.  Some  say,  that  it  is  not  (sinful)  to  stretch  out 
the  feet  (towards  the  teacher),  if  he  be  lying  on  a 
bed. 

5.  And  he  shall  not  address  (the  teacher),  whilst 
he  himself  is  in  a  reclining  position. 

6.  But  he  may  answer  (the  teacher)  sitting  (if  the 
teacher  himself  is  sitting  or  lying  down). 

7.  And  if  (the  teacher)  stands,  (he  shall  answer 
him,)  after  having  risen  also. 


26.  Ya#3.  I,  27;  Manu  II,  191. 
6.  i.   Manu  H,  209. 
2.    Manu  II,  194. 

4.  '  But,  in  Apastamba's  opinion,  it  is  sinful  even  in  this  case.'- 
Haradatta. 

5.  Manu  II.  195. 

6.  Manu  11,  1 96. 


1,2,6.  STUDENTSHIP.  23 

8.  He  shall  walk  after  him,  if  he  walks. 

9.  He  shall  run  after  him,  if  he  runs. 

10.  He  shall  not  approach  (his  teacher)  with  shoes 
on  his  feet,  or  his  head  covered,  or  holding  (imple- 
ments) in  his  hand. 

11.  But  on  a  journey  or  occupied  in  work,  he  may 
approach  him  (with  shoes  on,  with  his  head  covered, 
or  with  implements  in  his  hand), 

12.  Provided  he  does  not  sit  down  quite  near  (to 
his  teacher). 

13.  He  shall  approach  his  teacher  with  the  same 
reverence  as  a  deity,  without  telling  idle   stories, 
attentive  and  listening  eagerly  to  his  words. 

14.  (He  shall  not  sit  near  him)  with  his  legs 
crossed. 

15.  If  (on  sitting  down)  the  wind  blows  from  the 
pupil  towards  the  master,  he  shall  change  his  place. 

1 6.  (He  shall  sit)  without  supporting  himself  with 
his  hands  (on  the  ground), 

17.  Without  leaning  against  something  (as  a  wall 
or  the  like), 

1 8.  If  the  pupil  wears  two  garments,  he  shall 
wear  the  upper  one  after  tha  fashion  of  the  sacred 
thread  at  the  sacrifices. 

19.  But,  if  he  wears  a  (lower)  garment  only,  he 
shall  wrap  it  around  the  lower  part  of  his  body. 

20.  He  shall  turn  his  face  towards  his  teacher 
though  the  latter  does  not  turn  his  towards  him. 

21.  He  shall  sit  neither  too  near  to,  nor  too  far 
(from  the  teacher), 

15.   Manu  II,  203. 

18.   At  sacrifices  the  sacred  thread  passes  over  the  left  shoulder 
and  under  the  right  arm.     Manu  II,  63,  and  Taitt.  Ar.  11,  i,  3. 
20.    Manu  II,  197. 


24  APASTAMBA.  1, 2, 6. 

22.  (But)  at  such  a  distance,  that  (the  teacher) 
may  be  able  to  reach  him  with  his  arms  (without 
rising). 

23.  (He  shall  not  sit  in  such  a  position)  that  the 
wind  blows  from  the  teacher,  towards  himself. 

24.  (If  there  is)  only  one  pupil,  he  shall  sit  at  the 
right  hand  (of  the  teacher). 

25.  (If  there  are)  many,  (they  may  sit)  as  it  may 
be  convenient. 

26.  If  the  master  (is  not  honoured  with  a  seat 
and)  stands,  the  (pupil)  shall  not  sit  down. 

27.  (If    the    master    is    not    honoured    with    a 
couch)  and  sits,  the  (pupil)  shall  not  lie  down  on 
a  couch. 

28.  And  if  the  teacher  tries  (to  do  something), 
then  (the  pupil)  shall  offer  to  do  it  for  him,  if  it  is  in 
his  power. 

29.  And,   if  his   teacher   is   near,   he   shall   not 
embrace  (the  feet  of)  another  Guru  who  is  inferior 
(in  dignity) ; 

30.  Nor  shall  he  praise  (such  a  person  in  the 
teacher's  presence)  by  (pronouncing  the  name  of) 
his  family.  • 

31.  Nor  shall  he  rise  to  meet  such  an  (inferior 
Guru)  or  rise  after  him, 

32.  Even  if  he  be  a  Guru  of  his  teacher. 

33.  But  he  shall  leave  his  place  and  his  seat,  (in 
order  to  show  him  honour.) 

23.   See  Sutra  15  and  Manu  quoted  there. 

29.  The  term  Guru  includes  a  father,  maternal  uncle,  &c.  (see 
above),  r,nd  these  are  inferior  to  the  teacher.  Manu  II,  205. 

31-32.  'The  pupil  is  not  to  show  the  mentioned  marks  of 
respect  to  any  of  his  own  inferior  Gurus,  even  if  the  person  is  the 
Guru,  e.g.  the  maternal  uncle,  of  his  teacher.' — Haradatta. 


1,2,7-  STUDENTSHIP. 


34.  Some  say,  that  (he  may  address)  a  pupil  of 
his  teacher  by  (pronouncing)  his  name,  if  he  is  also 
one  of  his  (the  pupil's)  own  Gurus. 

35.  But  towards  such  a  person  who  is  generally 
revered  for  some  other  reason  than  being  the  teacher 
(e.g.  for  his  learning),  the  (student)  should  behave  as 
towards  his  teacher,  though  he  be  inferior  in  dignity 
to  ihe  latter. 

36.  After  having  eaten  in  his  (teacher's)  presence, 
he  shall  not  give  away  the  remainder  of  the  food 
without  rising. 

37.  Nor  shall  he  sip  water  (after  having  eaten  in 
the  presence  of  his  teacher  without  rising). 

38.  (He  shall  rise)  addressing  him   (with  these 
words),  '  What  shall  I  do  ?  ' 

PRASNA  I,  PArALA  2,  KHAJVDA  7. 

1.  Or  he  may  rise  silently. 

2.  Nor  shall  he  (in  going  away)  move  around  his 
teacher  with  his  left  hand  turned  towards  him  ;  he. 
shall  go  away  after  having  walked  around  him  with 
his  right  side  turned  towards  him. 

3.  He  shall  not  look  at  a  naked  woman. 

4.  He  shall   not  cut  the  (leaves  or  flowers)  of 
herbs  or  trees,  in  order  to  smell  at  them. 


A 

34.  'But  Apastamba's  own  opinion  is  that  he  ought  not  to 
address  by  name  a  (matenvil  uncle  or  other)  Guru  (who  visits  his 
teacher).' — Haradatta. 

36.  According  to  I,  i,  3,  40  seq.;  a  student  shall  give  what  he 
is  unable  to  eat  to  a  child,  or  to  a  slave.  If  he  has  eaten  in 
the  presence  of  his  teacher,  lie  shall  not  give  the  food  away 
without  rising  for  the  purpose. 

7.  3.    Manu  IV.  53;  Ya^«.  1,  135. 

4.   Gopatha-braMimu/ra  I,  2,  2. 


26  APASTAMBA. 


5.  He    shall   avoid   (the   use   of)   shoes,   of  an 
umbrella,  a  chariot,  and  the  like  (luxuries). 

6.  He  shall  not  smile. 

7.  If   he   smiles,   he    shall   smile   covering   (the 
mouth  with  his  hand)  ;  thus  says  a  Brahmawa. 

8.  He  shall  not  touch  a  woman  with  his  face,  in 
order  to  inhale  the  fragrance  of  her  body. 

9.  Nor  shall  he  desire  her  in  his  heart. 

10.  Nor  shall  he  touch  (a  woman  at  all)  without 
a  particular  reason. 

11.  A  Brdhmawa  declares,  '  He  shall  be  dusty,  he 
shall  have  dirty  teeth,  and  speak  the  truth.' 

1  2.  Those  teachers,  who  instructed  his  teacher  in 
that  science  which  he  (the  pupil)  studies  with  him, 
(are  to  be  considered  as)  spiritual  teachers  (by  the 
pupil). 

13.  But  if  (a  teacher),  before  the  eyes  of  his 
(pupil),  embraces  the  feet  of  any  other  persons,  then 
he  (the  pupil  also)  must  embrace  their  feet,  (as  long 
as  he  remains)  in  that  (state  of  studentship). 


5.  Manu  II,  i?  8. 

10.  Manu  II,  179. 

11.  ' Though  both  (these  first  two  precepts)  have  been  given  in 
Sutra  I,  i,  2,  27,  still  they  are  repeated,  in  order  to  show  that  a 
•Srauta  penance  for  the  breach  of  them,  is  enjoined  by  a  revealed 
text.' — Haradatta. 

12.  The  term  vawwya,  'ancestor,'  for  the  teacher's  teacher  is 
explained  by  the  circumstance,  that  Hindus  consider  a  'school,' 
consisting  of  a  succession  of  teachers  and  pupils,  as  a  spiritual 
family,  and  call  it  a  vidyavawja,  vidyaparampara.     Manu  II,  205. 

13.  'Another  (commentator)  says,  "He,  the  pupil,  must  embrace 
their  feet  (at  every  meeting)  from  that  time  (when  he  first  saw 
his  teacher  do  it)."     Because  the  word  "  but "  is  used  in  the  Sutra, 
he  must  do  so  even  after  he  has  returned  home  (on  completion  of 
his  studies).'-  Haradatta. 


1,  2,  7.  STUDENTSHIP.  27 

14.  If  (a  pupil)  has  more  than  one  teacher,  the 
alms  (collected  by  him)  are  at  the  disposal  of  him  to 
whom  he  is  (just  then)  bound. 

15.  When  (a  student)  has  returned  home  (from 
his  teacher),  he  shall  give  (whatever  he  may  obtain 
by  begging  or  otherwise)  to  his  mother. 

1  6.   The  mother  shall  give  it  to  her  husband  ; 
17.    (And)  the  husband  to  the  (student's)  teacher. 
1  8.   Or  he  may  use  it  for  religious  ceremonies. 

19.  After  having  studied  as  many  (branches  of) 
sacred  learning  as  he  can,  he  shall  procure  in  a 
righteous  manner  the  fee  for  (the  teaching  of)  the 
Veda  (to  be  given  to  his  teacher),  according  to  his 
power. 

20.  But,  if  the  teacher  has  fallen  into  distress,  he 
may  take  (the  fee)  from  an  Ugra  or  from  a  Sudra. 

21.  But  some  declare,  that  it  is  lawful  at  any 
time  to  take  the  money  for  the  teacher  from  an 
Ugra  or  from  a 


14.  'More  than  one  teacher/  i.e.  several,  who  have  taught  him 
the  several  Vedas.  Each  Brahman  generally  knowing  one  Veda 
only. 

This  passage  shows,  that  the  young  Brahmans  in  olden  time, 
just  as  now,  went  from  one  teacher  to  the  other,  learning  from 
each  what  he  knew.  The  rules,  which  seemingly  enjoin  a  pupil 
to  stay  with  one  and  the  same  teacher,  refer  only  to  the  principle, 
that  the  pupil  must  stay  with  his  teacher,  until  he  has  learnt  the 
subject  which  he  began  with  him. 

1  8.  'Religious  ceremonies,  i.e.  the  wedding  and  the  like.  For 
them  he  may  use  it  optionally.  He,  i.e.  on  failure  of  the  teacher  ; 
the  father,  on  failure  of  the  father;  the  mother,  OP  failure  of  all 
(the  pupil)  himself.'  —  Haradatta. 

19.  Manu  II,  245  and  246;  Y%$.  I,  51;  Weber,  Ind.  Stud. 
X,  125. 

20.  '  The  word  Ugra  denotes  either  the  offspring  of  a  Vaijya 
and  of  a  -Sudra  woman,  or  a  twice-born  man   who  perpetrates 
dreadful  deeds.'  —  Haradatta. 


28  APASTAMRA.  '  I,  e,  7. 

22.  And  having  paid  (the  fee),  he  shall  not  boast 
of  having  done  so. 

23.  And  he  shall  not  remember  what  he   may 
have  done  (for  his  teacher). 

24.  He   shall  avoid   self-praise,  blaming  others, 
and  the  like. 

25.  If  he  is  ordered  (by  his  teacher  to  do  some- 
thing), he  shall  do  just  that. 

26.  On    account    of    the    incompetence    of    his 
teacher,  (he  may  go)  to  another  (and)  study  (there). 

27.  He  shall  behave  towards  his  teacher's  wife 
as  towards  the  teacher  himself,  but   he  shall    not 
embrace  her  feet,  nor  eat  the  residue  of  her  food. 

28.  So  also  (shall  he  behave)  towards  him  who 
teaches  him  at  (the  teacher's)  command, 

29.  And  also  to  a  fellow-student  who  is  superior 
(in  learning  and  years). 

30.  He  shall  behave  to  his  teacher's  son  (who  is 
superior  to  himself  in  learning  or  years)  as  to  his 
teacher,  but  not  eat  the  residue  of  his  food. 

31.  Though   he  may  have   returned  home,   the 

24.    Manu  II,  179. 

26.  See  above,  I,  i,  T,  13,  and  note.    Here  also  Haradatta 
states  that  the  permission  to  leave  the  teacher  is  to  be  restricted  to 
those  who  have  not  solemnly  bound  themselves  to  their  teacher  by 
allowing  him  to  perform  the  ceremony  of  initiation. 

27.  Manu  II,  208-212. 

28.  '  The  use  of  the  present  "  adhyapayati,"  shows  that  this  rule 
holds  good  only  for  the  time  during  which  he  is  taught  by  such 
a  man.'^-Haradatta, 

29.  '  Because  (an  older  fellow-student)  is  of  use  to  him,  accord-? 
ing  to  the  verse:    One-fourth  (of  his  learning)  a  pupil  receives 
from  his  teacher,  one-fourth  he  acquires  by  his  own  intelligence, 
one-fourth  from  his  fellow-students,  one-fourth  he  is  taught  by 
time.' — Haradatta. 

30.  Manu  II,  207-209. 


F,  2,  8.      A    STUDENT   WHO    HAS    RETURNED    HOME.          29 

behaviour  towards  his  (teacher  and  the  rest)  which 
is  prescribed  by  the  rule  of  conduct  settled  by  the 
agreement  (of  those  who  know  the  law,  must  be 
observed  by  him  to  the  end), 

PRASNA  I,  PAFALA  2,  KHAA-DA  8. 

1.  Just  as  by  a  student  (actually  living  with  his 
teacher). 

2.  He  may  wear  garlands,  anoint  his  face  (with 
sandal),  oil  his  hair  and  moustaches,  smear  his  eye- 
lids (with  collyrium),  and  (his  body)  with  oil,  wear  a 
turban,  a  cloth  round  his  loins,  a  coat,  sandals,  and 
wooden  shoes. 

3.  Within  the  sight  of  his  (teacher  or  teacher's 
relations)   he  shall  do   none   of  those   (actions,  as 
putting  on  a  garland),  nor  cause  them  to  be  done. 

4.  Nor  (shall  he  wear  garlands  &c.  whilst  per- 
forming) acts  for  his  pleasure, 

5.  As,  for  instance,  cleaning  his  teeth,  shampoo- 
ing, combing  the  hair,  and  the  like. 

6.  And  the  teacher  shall  not  speak  of  the  goods 
of  the  (pupil)  with  the  intention  to  obtain  them. 

7.  But  some  declare,  that,  if  a  pupil  who  has 
bathed  (after  completing  his  studies)  is  called  by  his 
teacher  or  has  gone  to  see  him,  he  shall  not  take  off 

8.  i.  Haradatta  does  not  connect  this  Sutra  with  the  preced- 
ing one.  He  explains  it  by  itself:  '(We  will  now  declare)  how  a 
student  (who  has  left  his  teacher,  but  is  not  married)  ought  to 
behave.' 

6.  '  If  the  teacher  comes  to  the  house  of  his  (former)  pupil  (who 
has  become  a  householder),  he  shall,  for  instance,  not  say,  "  Oh, 
what  a  beautiful  dish ! "  in  such  a  manner,  that  his  desire  to  obtain 
it  becomes  apparent.' — Haradatta. 

7.  This  opinion   is   contrary   to   Apastamba's  view   given    in 
Sutras  2  and  3  above. 


3O  APASTAMBA.  T,  a,  8. 

that  (garland  or  other  ornaments)  which  he  wears 
according  to  the  law  at  the  time  (of  that  ceremony). 

8.  He  shall  not  sit  on  a  seat  higher  (than  that  of 
his  teacher), 

9.  Nor  on  a  seat  that  has  more  legs  (than  that 
of  his  teacher), 

10.  Nor  on  a  seat  that  stands  more  firmly  fixed 
(on  the  ground  than  that  of  his  teacher), 

11.  Nor  shall  he  sit  or  lie  on  a  couch  or  seat 
which  is  used  (by  his  teacher). 

12.  If  he  is  ordered  (by  his  teacher),  he  shall  on 
a  journey  ascend  a  carriage  after  him. 

1 3.  (At  his  teacher's  command)  he  shall  also  enter 
an  assembly,  ascend  a  roller  (which  his  teacher  drags 
along),  sit  on  a  mat  of  fragrant  grass  or  a  couch  of 
straw  (together  with  his  teacher). 

14.  If  not  addressed   by  a  Guru,  he  shall  not 
speak  to  him,  except  (in  order  to  announce)  good 
news. 

15.  He  shall  avoid  to  touch  a  Guru  (with  his 
finger),  to  whisper  (into  his  ear),  to  laugh  (into  his 
face),  to  call  out  to  him,  to  pronounce  his  name  or  to 
give  him  orders  and  the  like  (acts). 


io.  'When  he  gives  to  his  teacher  a  wooden  seat  (with  legs), 
he  shall  not  sit  on  a  cane-seat  (without  legs),  for  the  latter  touches 
the  ground  on  all  sides.' — Haradatta. 

n.  Manu  II,  119. 

12.  This  rule  is  an  exception  to  I,  2,  7,  5.     Manu  II,  204. 

13.  'The  roller  is  an  implement  used  by  husbandmen,  with 
which  the  ploughed  land  is  made  even.     If  one  person  ascends  it 
and  another  drags  it  along,  the  ground  becomes  even.     If  that  is 
dragged  by  the  teacher,  the  pupil  shall  ascend  it  at  his  command. 
He  shall  not  disobey  from  fear  of  the  unseemliness  of  the  action.' — 
Haradatta. 

1 5.   Manu  II,  199;  regarding  the  term  Guru,  see  above,  I,  2, 6,  29. 


1,2,8.      A   STUDENT   WHO    HAS    RETURNED    HOME.         3! 

1 6.  In  time  of  need  he  may  attract  attention  (by 
any  of  these  acts). 

1 7.  If  (a  pupil)  resides  (in  the  same  village)  with 
(his  teacher  after  the  completion  of  his  studies),  he 
shall  go  to  see  him  every  morning  and  evening, 
without  being  called. 

1 8.  And  if  he  returns  from  a  journey,  he  shall 
(go  to)  see  him  on  the  same  day. 

19.  If  his  teacher  and  his  teacher's  teacher  meet, 
he  shall  embrace  the  feet  of  his  teacher's  teacher, 
and  then  show  his  desire  to  do  the  same  to  his 
teacher. 

20.  The  other  (the  teacher)  shall  (then)  forbid  it. 

21.  And  (other  marks  of)  respect  (due  to  the 
teacher)  are  omitted  in  the  presence  of  the  (teacher's 
teacher). 

22.  And  (if  he  does  not  live  in  the  same  village), 
he  shall  go  frequently  to  his  teacher's  residence,  in 
order  to  see  him,  and  bring  him  some  (present),  with 
his  own  hand,  be  it  even  only  a  stick  for  cleaning 
the  teeth.     Thus  (the  duties  of  a  student  have  been 
explained). 

23.  (Now)  the  conduct  of  a  teacher  towards  his 
pupil  (will  be  explained). 

24.  Loving  him  like  his  own  son,  and  full   of 
attention,  he  shall   teach   him   the  sacred  science, 
without  hiding  anything  in  the  whole  law. 

25.  And  he  shall  not  use  him  for  his  own  pur- 
poses to  the  detriment  of  his  studies,  except  in  times 
of  distress. 

17.  This  and  the  following  Sutras  refer  to  a  person  who  has 
finished  his  studentship,  while  the  preceding  ones,  from  Sutra  8, 
apply  to  the  time  of  studentship  also. 

24.   Weber,  Ind.  Stud.  X,  126. 


32  APASTAMBA.  1,3, 9. 

26.  That  pupil  who,  attending  to  two  (teachers), 
accuses  his  (principal  and  first)  teacher  of  ignorance, 
remains  no  (longer)  a  pupil. 

27.  A  teacher  also,  who  neglects  the  instruction 
(of  his  pupil),  does  no  (longer)  remain  a  teacher. 

28.  If  the  (pupil)  commits  faults,  (the  teacher) 
shall  always  reprove  him. 

29.  Frightening,  fasting,  bathing  in  (cold)  water, 
and  banishment  from  the  teacher's  presence  are  the 
punishments  (which  are  to  be  employed),  according 
to  the  greatness  (of  the  fault),  until  (the  pupil)  leaves 
off  (sinning). 

30.  He  shall  dismiss   (the  pupil),  after  he   has 
performed  the  ceremony  of  the  Samavartana  and 
has    finished    his    studentship,   with    these   words, 
'  Apply  thyself  henceforth  to  other  duties.' 

PRASNA  I,  PAFALA  3,  KHA.VDA  9. 

i.  After  having  performed  the  Upakarma  for 
studying  the  Veda  on  the  full  moon  of  the  month 
6rava«a  (July-August),  he  shall  for  one  month  not 
study  in  the  evening. 


26.  'Another  commentator  says,  "That  pupil  who  offends  his 
teacher  in  word,  thought,  or  deed,  and  directs  his  mind  impro- 
perly, i.e.  does  not  properly  obey,  does  not  (any  longer)  remain  a 
pupil." ' — Haradatta. 

29.  But  see  also  Manu  VIII,  299,  where  corporal  punishment 
is  permitted. 

9.  i.  The  Upakarma  is  the  ceremony  which  is  performed  every 
year  at  the  beginning  of  the  course  of  study.  It  is  in  fact  the 
solemn  opening  of  the  Brahmanic  term.  'Because  Apastamba 
uses  the  word  evening  (i.e.  first  part  of  the  night)  it  is  not  sinful  to 
study  later  in  the  night.'— Haradatta.  Manu  IV,  95 ;  Ya^.1, 142, 
143;  Weber,  Ind.  Stud.  X,  130  and  134. 


1,3,9-  THE    STUDY   OF    THE   VEDA.  33 


2.  On  the  full  moon  of  the  month  of  Pausha 
(December-January),    or    under    the    constellation 
Rohi;d,  he  shall  leave  off  reading  the  Veda. 

3.  Some  declare,  (that  he  shall  study)  for  four 
months  and  a  half. 

4.  He  shall  avoid  to  study  the  Veda  on  a  high-road. 

5.  Or   he    may  study  it  (on  a  high-road),  after 
having  smeared  (a  space)  with  cowdung. 

6.  He  shall  never  study  in  a  burial-ground  nor 
anywhere  near  it  within  the  throw  of  a  -Samya. 

7.  If  a   village   has  been   built   over  (a  burial- 
ground)  or  its  surface  has  been  cultivated  as  a  field, 
the  recitation  of  the  Veda  (in  such  a  place)  is  not 
prohibited. 

8.  But  if  that  place  is  known  to  have  been  (a 
burial-ground),  he  shall  not  study  (there). 

2.  The  term  lasts  therefore  for  five  months;  (i.e.  latter  half  of 
.Sravawa,  Bhadrapada,  Ajvina,  Karttlka,  Margirirsha,  and  the  first 
half  of  Pausha.)     The  Rohim-dav  of  Pausha  is  meant. 

3.  '  According  to  this  latter  opinion  the  Upakarma  should  be 
performed  on  the  full  moon  of  Bhadrapada,  as  has  been  taught  in 
another  work  (Manu  IV,  95);  the  (time  of  the)  Utsar^ana,  (the 
solemn  closing  of  the  term)  should  be  advanced ;  and  after  the 
Utsar^ana  has  been  performed,  one  may  study  the  Veda  during 
the  light  nights  of  each  month  until  the  full  moon  of  «Srava«a, 
in  order  to  fix  in  one's  mind  the  part  learned  already ;  and  in  the 
dark  fortnight  of  each  month  one  may  study  the  Vedangas,  i.e. 
grammar  and  the  rest  (Manu  IV,  98).     On  the  full  moon  of  .SYavawA 
the  UpSkarma  should  be  performed  once  more,  and  that  part  of 
the  Veda  should  be  studied  which  has  not  yet  been  learned.' — 
Haradatta. 

4.  Nigama^,  '  high-roads/  are  squares  and  the  like. — Haradatta. 
6.    The  .Samya  is  either  the  pin  in  the  bullock's  yoke  or  the 

round  stick,  about  a  foot  and  a  half  in  length,  which  is  used  for 
the  preparation  of  the  Vedi.     Manu  IV,  116;  Ya^«.  I,  148. 

8.    '  Nor  anywhere  near  it  within  the  throw  of  a  .Samya.'*     This 
must  be  understood  from  Sfitra  6. 

[2]  D 


34  APASTAMBA.  I,  3,  9. 

9.  A  Sbdra.  and  an  outcast  are  (included  by  the 
term)  burial-ground,  (and  the  rule  given,  Sutra  6, 
applies  to  them). 

10.  Some  declare,  that  (one  ought  to  avoid  only, 
to  study)  in  the  same  house  (where  they  dwell). 

1 1 .  But  if  (a  student  and)  a  .Sudra  woman  mere^ 
look  at  each  other,  the  recitation  of  the  Veda  must 
be  interrupted, 

12.  Likewise,  if  (a  student  and)  a  woman,  who 
has  had  connexion  with  a  man  -of  a  lower  caste, 
(look  at  each  other). 

13.  If  he,  who  is  about  to  study  the  Veda,  wishes 
to  talk  to  a  woman  during  her  courses,  he  shall  first 
speak  to  a  Brahmawa  and  then  to  her,  then  again 
speak  to  a  Brahmawa,  and  afterwards  study.  Thereby 
the  children  (of  that  woman)  will  be  blessed. 

14.  (He  shall  not  study  in  a  village)  in  which  a 
corpse  lies ; 

15.  Nor  in  such  a  one  where  A'atfdalas  live. 

1 6.  He  shall  not  study  whilst  corpses  are  being 
carried  to  the  boundary  of  the  village, 

1 7.  Nor  in  a  forest,  if  (a  corpse  or  Ara#d&la)  is 
within  sight. 

1 8.  And  if  outcasts  have  entered  the  village,  he 
shall  not  study  on  that  day, 

9.  VZgfi.  I,  148. 

13.  The  last  part  of  the  Sutra  may  also  be  interpreted  :  '  Thus 
she  will  be  blessed  with  children/ — Haradatta. 

14.  Manu  IV,  108;  Ya#».  I,  148. 

1 8.  Haradatta  explains  Bahya,  'outcasts.'  by  'robbers,  such  as 
Ugras  and  Nishadas.'  But,  I  think,  it  means  simply  such  outcasts 
as  live  in  the  forest  or  outside  the  village  in  the  VM,  like  the 
Z^ers,  Mah^rs,  Mangs  of  the  present  day.  Most  of  these  tribes, 
however,  are  or  were  given  to  thieving.  See  Kulluka  on  Manu  X, 
28,  and  the  Petersburg  Diet.  s.  v. 


I,  3,9.         THE  STUDY  OF  THE  VEDA.          35 

19.  Nor  if  good  men  (have  come). 

20.  If  it  thunders  in  the  evening,  (he  shall  not 
study)  during  the  night. 

21.  If  lightning  is  seen  (in  the  evening,  he  shall 
not  study  during  that  night),  until  he  has  slept. 

22.  If  lightning  is  seen  about  the  break  of  dawn, 
or  at  the  time  when  he  may  distinguish  at.  the  dis- 
tance of  a  aSamya-throw,  whether  (a  cow)  is  black  or 
red,  he  shall  not  study  during  that  day,  nor  in  the 
following  evening. 

23.  If  it  thunders  in  the  second  part  of  the  third 
watch  of  the  night,  (he  shall  not  study  during  the 
following  day  or  evening). 

24.  Some  (declare,  that  this  rule  holds  good,  if  it 
thunders),  after  the  first  half  of  the  night  has  passed. 

25.  (Nor  shall  he  study)  whilst  the  cows  are  pre- 
vented from  leaving  (the  village  on  account  of  thieves 
and  the  like), 

26.  Nor  (on  the  imprisonment  of  criminals)  whilst 
they  are  being  executed. 

27.  He  shall  not  study  whilst  he  rides  on  beasts 
(of  burden) . 

28.  At  the  new  moon,  (he  shall  not  study)  for 
two  days  and  two  nights. 


19.  Ya/#.  I,  150. 

20.  Manu  IV,  106;  Ya^«f.  I,  145.     'This  rule  refers  to  the 
rainy  season.     (For  thunder)  at  other  (seasons.)  he  orders  below 
a  longer  (cessation).' — Haradatta. 

27.  Manu  IV,  120;  Ya^fl.  I,  151. 

28.  "'For  two  days,"  i.e.  on  the  day  of  the  new  moon  and 
the  preceding  one,  the  fourteenth  of  the  half  month/— Haradatta. 
Manu  IV,  113  ;  Ya^f.  I,  146. 


D  2 


36  APASTAMBA.  I,  3,  TO. 

PRASNA  I,  FATAL  A  3,  KHAA'DA  10. 

1.  (Nor  shall  he  study)  on  the  days  of  the  full 
moons  of  those  months  in  which  the  A"aturmasya- 
sacrifice  may  be  performed  (nor  on  the  days  pre- 
ceding them). 

2.  At  the  time  of  the  Vedotsarga,  on  the  death  of 
Gurus,  at  the  Ash/aka-Sraddha,  and  at  the  time  of 
the  Upakarma,  (he  shall  not  study)  for  three  days ; 

3.  Likewise  if  near  relations  have  died. 

4.  (He  shall  not  study)  for  twelve  days,  if  his 
mother,  father,  or  teacher  have  died.. 

5.  If  these  (have  died),  he  must  (also)  bathe  for 
the  same  number  of  days. 

6.  Persons  who  are  younger  (than  the  relation 
deceased),  must  shave  (they*  hair  and  beard), 

10.  r.  The  three  full-moon  days  are  Phalguni  (February-March), 
Asha^i  (June-July),  Karttikf  (October-November). 

2.  The  construction  is  very  irregular,  the  first  noun  standing- 
in  the  nominative  and  the  rest  in  the  locative.     A  similar   irre- 
gularity occurs  below,  1,3,  n,  31.   The  Vedotsarga  is  the  ceremony 
which  is  performed  at  the  end  of  the  Brahmanic  term,  in  January. 
'  In  the  case  of  the  death  of  a  Guru,  the  vacation  begins  with  the 
day  on  which  the  death  occurs.     On  the  other  occasions  men- 
tioned he  shall  not  study  on  the  day  preceding  (the  ceremony),  on 
the  day  (of  the  ceremony),  nor  on  the  day  following  it.' — Haradatta. 
Manu  IV,  119;  Ya£».  I,  144.     'The  Gurus'  intended  here,  are 
fathers-in-law,  uncles,  &c. 

3.  'This  rule  applies  to  a  student  only.      It  is  known  from 
another  work  that  those  who  have  been  infected  by  impurity  (on 
the  death  of  a  relation),  must  not  study  whilst  the  impurity  lasts.' — 
Haradatta.    Yag?;.  I,  144. 

6.  The  word  anubhavina^,  interpreted  by  Haradatta  as  '  persons 
who  are  younger  than  the  deceased,'  is  explained  in  different  ways 
by  others ;  firstly,  as  '  the  mourners,'  and  secondly,  as  '  SamSno- 
dakas  or  gentiles  beyond  the  sixth  degree.'  In  the  latter  case  the 
Sutra  ought  to  be  translated  thus :  '  On  the  death  of  gentiles  beyond 
the  sixth  degree,  (the  head)  ought  to  be  shaved.' 


I,  3,  10.       THE  STUDY  OF  THE  VEDA.  37 

7.  Some  declare,  that  students  who  have  returned 
home  on  completion  of  their  studentship,  shall  never 
shave,  except  if  engaged  in  the  initiation  to  a  .Srauta- 
sacrifice. 

8.  Now  a   Brahmawa  also  declares,  '  Verily,  an 
empty,  uncovered  (pot)  is  he,  whose  hair  is  shaved 
off  entirely  ;  the  top-lock  is  his  covering.' 

9.  But  at  sacrificial  sessions  the  top-lock  must  be 
shaved  off,  because  it  is  so  enjoined  in  the  Veda. 

LO.  Some  declare,  that,  upon  the  death  of  the 
teacher,  (the  reading  should  be  interrupted)  for  three 
days  and  three  nights. 

1 1.  If  (he  hears  of)  the  death  of  a  learned  Brah- 
mawa  (•Stotriya)  before  a  full  year  (since  the  death) 
has  elapsed,  (he  shall  interrupt  his  reading)  for  one 
night  (and  day). 

12.  Some   declare,  (that   the  deceased  *$rotriya 
must  have  been)  a  fellow-student. 

13-14.  If  a  learned  Brahmatfa  (Srotriya)  has 
arrived  and  he  is  desirous  of  studying  or  is  actually 
studying,  (or  if  he  is  desirous  of  teaching  or  is  teach- 


7.  Regarding   ihe   Diksha  'initiation/  see    Aitareya-brahmawa 
I,  i,  and  Max  M tiller's  History  of  Ancient  Sanskrit  Literature, 
p.  309  seq. 

8.  Hence  it  follows  that  the  top-lock  should  not  be  shaved  off, 
except  in  the  case  mentioned  in  the  following  Sutra. 

9.  Sattras,  *  sacrificial  sessions,'  are  sacrifices  which  last  longer 
than  twelve  days. 

10.  'But  in  his  opinion  it  should  be  twelve  days,  as  declared 
above,  Sutra  4." — Haradatta.     It  appears,  therefore,  that  this  Sutra 
is  to  be  connected  with  Sutra  4. 

11.  '  Because  the  word  "death"  is  used  here,  death  only  is  the 
reason  (for  stopping  the  reading),  in  the  case  of  Gurus  and  the 
rest  (i.e.  the  word  "died"  must  be  understood  in  Sutra  2  and 
the  following  ones).' — Haradatta. 


38  APASTAMBA.  1, 3, 10. 

ing,)  he  may  study  or  teach  after  having  received 
permission  (to  do  so  from  the  6rotriya). 

15-16.  He  may  likewise  study  or  teach  in  the 
presence  of  his  teacher,  if  (the  latter)  has  addressed 
him  (saying),  '  Ho,  study !  (or,  Ho,  teach !) ' 

17.  When   a   student    desires   to   study   or   has 
finished  his  lesson,  he  shall  at  both  occasions  em- 
brace the  feet  of  his  teacher. 

1 8.  Or  if,  whilst  they  study,  another  person  comes 
in,  he  shall  continue  his  recitation,  after  those  words 
('  Ho,  study ! ')  have  been  pronounced  (by  the  new- 
comer). 

19.  The  barking  of  (many)  dogs,  the  braying  of 
(many)  asses,  the  cry  of  a  wolf  or  of  a  solitary  jackal 
or  of  an  owl,  all  sounds  of  musical  instruments,  of 
weeping,  and  of  the  Saman  melodies  (are  reasons 
for  discontinuing  the  study  of  the  Veda). 

20.  If  another  branch  of  the  Veda  (is  being  recited 
in  the  neighbourhood),  the  Siman  melodies  shall  not 
be  studied. 

21.  And  whilst  other  noises  (are   being   heard, 
the  recitation  of  the  Veda  shall  be  discontinued),  if 
they  mix  (with  the  voice  of  the  person  studying). 


15-16.   Manu  II,  73. 

17.  Manu  II,  73. 

1 8.  Haradatta  states  rightly,  that  the  plural  ('they  study')  is 
useless.     According  to  him,  the  use  of  the  verb  in  the  singular 
may  be  excused  thereby,  that  the  advice  is  addressed  to  each  of 
the  persons  engaged  in  study.     Mami  IV,  122. 

19.  The   ekasr/ka,  'solitary  jackal,'  is    now   called    Bdlu   or 
Pheough,  and  is  considered  to  be  the   constant  companion  of  a 
tiger  or  panther.     Its  unharmonious  cry  is,  in  the  present  day  also, 
considered  tn  be  an  evil  omen.     Ya#«.  I,  148;  Manu  IV,   108, 
115  and  123. 

21.    Manu  IV,  121. 


1, 3,  10.       THE  STUDY  OF  THE  VEDA.  39 

22.  After  having  vomited  (he  shall  not  study) 
until  he  has  slept. 

23.  Or   (he   may  study)   having  eaten  clarified 
butter  (after  the  attack  of  vomiting). 

24.  A   foul    smell    (is  a   reason   for  the  discon- 
tinuance of  study). 

25.  Food   turned  sour  (by  fermentation),  which 
he  has  in  his  stomach,  (is  a  reason  for  the   dis- 
continuance of  the  recitation,  until  the  sour  rising 
ceases). 

26.  (Nor  shall  he  study)  after  having  eaten  in  the 
evening, 

27.  Nor  as  long  as  his  hands  are  wet. 

28.  (And  he  shall  discontinue  studying)  for  a  day 
and  an  evening,  after  having  eaten  food  prepared  in 
honour  of  a  dead  person  (for  whom  the  Sapiwaft- 
kara»a  has  not  yet  been  performed), 

29.  Or  until  the  food  (eaten  on  that  occasion)  is 
digested. 

30.  But  he  shall  (always)  eat  in  addition  (to  the 
meal  given  in  honour  of  a  dead  person),  food  which 
has  not  been  given  at  a  sacrifice  to  the  Manes. 

22.   Manu  IV,  121. 

24.  Manu  IV,  107;  YagT*.  I,  150. 

25.  Manu  IV,  121. 

26.  '  Therefore  he  shall  sup,  after  having  finished  his  study/ — 
Haradatta. 

37.   Manu  IV,  121 ;  Ya^».  I,  149. 

28.  Manu  IV,  112;  Ya^«.  I,  146. 

29.  'If  that  food  has  not  been  digested  by  the  end  of  that 
time  (i.e.  in  the  evening),  he  shall  not  study  until  it  has  been 
digested .' — H  aradatta. 

30.  '  Because  in  this  Sutra  the  expression  "  food  not  given  at 
a  .SVaddha"  occurs,  some  think  that  the  preceding  Sutra  refers 
to  "  food  eaten  at  a  Sraddha." ' — Haradatta.     This  explanation  is 
not  at  all  improbable. 


40  APASTAMBA.  I,  3,  IT. 


PRASNA  I,  PATALA  3,  KHAA-DA  11. 

1 .  (The  recitation  of  the  Veda  shall  be  interrupted 
for  a  day  and  evening  if  he  has  eaten),  on  beginning 
a  fresh  Ka;/^a  (of  his  Veda),  food  given  by  a  mother- 
less person, 

2.  And  also  if  he  has  eaten,  on  the  day  of  the  com- 
pletion of  a  KaWa,  food  given  by  a  fatherless  person. 

3.  Some  declare,  that  (the  recitation  shall  be  inter- 
rupted for  the  same  space  of  time),  if  he  has  eaten 
at  a  sacrifice  offered  in  honour  of  gods  who  were 
formerly  men. 

4.  Nor  is   the  recitation  interrupted,  if  he   has 
eaten  rice  received  the  day  before,   or  raw  meat 
(though    these   things   may   have   been   offered   in 
honour  of  the  dead), 

5.  Nor  (if  he  has  eaten  at  a  funeral  dinner)  roots 
or  fruits  of  herbs  and  trees. 

6.  When  he  performs  the  ceremony  for  beginning 
a  Ka/^a,  or  when  he  studies  the  index  of  the  Anu- 


11.  i.  The  Black  Ya^ur-veda,  to  which  Apastamba  belongs,  is 
divided  throughout  into  books  called  Ka«</as. 

3.  Haradatta  names  as  such   gods,  Nanduvara  and  Kubera. 
Other  commentators,  however,  explain  Manush yapraknti  by  Manu- 
shyamukha,    '  possessing   human   faces.'     A   similar   rule   occurs 
Gautama   XVI,  34,   where   a   Manushyayag£a   is   mentioned   as 
a  cause  for  discontinuing  the  recitation  of  the  Veda.     In  his  com- 
mentary on  Gautama,  also,  Haradatta  is  in  doubt.     He  first  refers 
the  term  to  the  sacraments  like  the  Simantonnayana,  and  then  adds, 
that  some  explain  it  to  mean  '  a  sacrifice  to  gods  who  formerly 
were  men/ 

4.  This  Sutra  is  an  exception  to  I,  3,  10,  28. 

6.  Haradatta's  commentary  on  this  Sutra  is  very  mergre.  and 
he  leaves  the  word  anuvakyam  unexplained.  I  am  not  certain 
that  my  explanation  is  correct  But  it  is  countenanced  by  the 
statements  of  the  Gr/hya-sutras  regarding  the  order  of  studying. 
Weber,  Ind.  Stud.  X,  132. 


I,  3,11.       THE  STUDY  OF  THE  VEDA.  41 


vakas  of  a  (Kaw^/a),  he  shall  not  study  that 
on  that  day  (nor  in  that  night). 

7.  And  if  he  performs  the  ceremonies  prescribed 
on  beginning  or  ending  the  recitation  of  one  entire 
Veda,  he  shall  not  study  that  Veda  (during  that  day). 

8.  If  the  wind  roars,  or  if  it  whirls  up  the  grass 
on  the  ground,  or  if  it  drives  the  rain-drops  forward 
during  a  rain-shower,  (then  the  recitation  shall  be 
interrupted  for  so  long  a  time  as  the  storm  lasts). 

9.  (Nor  shall  he  study)  on  the  boundary  between 
a  village  and  forest, 

10.  Nor  on  a  highway. 

11.  If   (some   of  his)   fellow-students   are   on  a 
journey,  he  shall   not  study  during  that  day,  (the 
passage)  which  they  learn  together. 

12.  And  whilst  performing  acts  for  his  pleasure, 

13.  Such    as   washing   his   feet,   shampooing   or 
anointing  himself, 

14.  He  shall  neither  study  nor  teach,  as  long  as 
he  is  thus  occupied. 


7.  Ya^#.  I,  145.     This  Sfitra  is  a  (r»apaka  or  '  such  a  one 
which  indicates  the  existence  of  a  rule  not  expressly  mentioned.' 
Above  (I,  3,  9,  i)  the  yearly  performance  of  the  Upakarma  and 
Utsarga  ceremonies  for  the  beginning  and  end  of  the  Brahmanic 
term  has  been  prescribed.     In  this  Sutra  the  performance  of  the 
UpSkarma  and  Utsarga  at  the  beginning  and  completion  of  the 
Paraya«a  or  the  vow  lo  go  through  a  whole  Veda  is  incidentally 
mentioned.     Thence  it  may  be  inferred  that  these  ceremonies  must 
be  likewise  performed  on  the  latter  occasions,  though  na  absolute 
rule  to  this  effect  has  been  given.     Such  6?«apakas  are  of  frequent 
occurrence  in  all  Sutras,  and  constitute  one  of  the  chief  difficulties 
of  their  interpretation. 

8.  Ya§7/.  I,  149;  Manu  IV,  102,  122. 

ii.  Others  explain  the  Sutra  thus  :  *  If  he  meets  fellow-students, 
after  they  have  come  home  from  a  journey,  he  shall  not  study  with 
them  on  that  day/ 


42  APASTAMBA.  1, 3,  ir. 

15.  (He  shall  not  study  or  teach)  in  the  twilight, 

1 6.  Nor  whilst  sitting  on  a  tree, 

17.  Nor  whilst  immersed  in  water, 

1 8.  Nor  at  night  with  open  doors, 

19.  Nor  in  the  day-time  with  shut  doors. 

20.  During  the  spring  festival  and  the  festival  (of 
Indra),  in  the  month  of  Ashad/fca  (June-July),  the 
study  of  an  Anuvaka  is  forbidden. 

21.  (The  recitation)  of  the  daily  portion  of  the 
Veda  (at  the  Brahmaya^a  is  likewise  forbidden  if 
done)  in  a  manner  differing  from  the  rule  (of  the 
Veda). 

22.  (Now  follows)  the  rule  (for  the  daily  recita- 
tion) of  that  (Brahmaya^«a). 

23.  Before  taking  his  morning-meal,  he  shall  go 
to  the  water-side,  and  having  purified  himself,  he 
shall  recite  aloud  (a  portion  of  the  Veda)  in  a  pure 


15.  Ya#«.  I,  145  ;  Manu  IV,  113. 

1 6.  Ya^T?.  I,  151 ;  Manu  IV,  120. 

20.  According  to  Haradatta,  Apastamba  uses  the  word  Anuvaka 
in  order  to  indicate  that  smaller  portions  of  the  Veda  may  be 
studied.  Others  think,  that  by  Anuvaka,  the  Sawhitd  and  the 
Brahmawa  are  meant,  and  that  the  study  of  the  Arigas  is  per- 
mitted. The  Vasantotsava,  or  spring-festival,  which,  according  to 
the  Dramas,  was,  in  olden  times,  kept  all  over  India,  falls,  according 
to  Haradatta,  on  the  thirteenth  of  the  first  half  of  A'aitra,  about 
the  beginning  of  April. 

21.'  Hence,  if  one  has  forgotten  it  and  eaten  one's  breakfast,  a 
penance,  not  the  Brahmaya^»a,  must  be  performed.' — Haradatta. 

23.  See  Taittiriya  Arawyaka  II,  n,  i  and  n  ;  AJV.  Grt.  Sft.III, 
2, 1-2.  In  our  days  this  rule  is  usually  not  observed.  Brahmawas 
mostly  recite  at  the  daily  Brahmaya^«a,  '  Veda-offering/  one  par- 
ticular formula,  which  symbolically  comprises  the  whole  Veda. 
A  few  learned  Brahma«a  friends,  however,  have  assured  me,  that 
they  still  recite  the  whole  of  their  Sakha  every  year  according  to 
this  rule  of  Apastamba. 


I,3,n.       THE  STUDY  OF  THE  VEDA.          43 

place,  leaving  out  according  to  (the  order  of  the) 
texts  (what  he  has  read  the  day  before). 

24.  If  a  stoppage  of  study  is  enjoined  (for  the 
day,  he  shall  recite  the  daily  portion)  mentally. 

25.  If  lightning  flashes  without  interruption,  or, 
thunder  rolls  continually,  if  a  man  has  neglected  to 
purify  himself,  if  he  has  partaken  of  a  meal  in  honour 
of  a  dead  person,  or  if  hoarfrost  lies  on  the  ground, 
(in  these  cases)  they  forbid  the  mental  recitation  (of 
the  daily  portion  of  the  Veda). 

26.  Some  forbid  it  only  in  case  one  has  eaten  a 
funeral  dinner. 

27.  Where  lightning,  thunder,  and  rain  happen 
together  out  of  season,  the  recitation  shall  be  inter- 
rupted for  three  days. 

28.  Some  (declare,  that  the  recitation  shall  stop) 
until  the  ground  is  dry. 

29.  If  one  or  two  (of  the  phenomena  mentioned 
in  Sutra  27  appear,  the  recitation  shall  be  interrupted) 
from  that  hour  until  the  same  hour  next  day. 

30.  In  the  case  of  an  eclipse  of  the  sun  or  of  the 
moon,  of  an  earthquake,  of  a  whirlwind,  of  the  fall  of  a 
meteor,  or  of  a  fire  (in  the  village),  at  whatever  time 
these  events  happen,  the  recitation  of  all  the  sacred 
sciences   (Vedas  and  Angas)    must   be  interrupted 
from  that  hour  until  the  same  hour  next  day. 

31.  If  a  cloud  appears  out  of  season,  if  the  sun  or 
the  moon  is  surrounded  by  a  halo,  if  a  rainbow,  a 
parhelion  or  a  comet  appears,  if  a  (high)  wind  (blows), 

25.  Y£gn.  I,  149;  Mann  IV,  106,  120,  127;  Taht.Ar.  II,  15,  i. 

26.  Manu  IV,  109,  116. 

27.  Manu  IV,  103  and  104. 

30.  Ya^Taf.  I,  145;  Manu  IV,  105,  118. 

31.  Manu  IV,  104,  and  see  above. 


44  APASTAMBA.  T,  3,11. 

a  foul  smell  (is  observed),  or  hoarfrost  (lies  on  the 
ground,  at  all  these  occasions  (the  recitation  of  all 
the  sacred  sciences  must  be  interrupted)  during  the 
duration  (of  these  phenomena). 

32.  After  the  wind  has  ceased,  (the  interruption 
of  the  recitation  continues)  for  one  muhurta. 

33.  If  (the  howl  of)  a  wolf  or  of  a  solitary  jackal 
(has  been  heard,  he  shall  stop  the  reading)  until  he 
has  slept. 

34.  At  night  (he  shall  not  study)  in  a  wood,  where 
there  is  no  fire  nor  gold. 

35.  Out  of  term  he  shall  not  study  any  part  of 
the  Veda  which  he  has  not  learnt  before. 

36.  Nor  (shall  he  study  during  term  some  new 
part  of  the  Veda)  in  the  evening. 

37.  That  which   has  been  studied    before,  must 
never   be   studied    (during   the  vacation  or  in  the 
evening). 

38.  Further  particulars  (regarding  the  interruption 


32.   One  muh{irta=  48  minutes. 

36.  Other  commentators  interpret  the  Sutra  in  a  different  sense. 
They  take  it  to  mean :  '  And  during  the  night  (from  the  twelfth 
to  the  thirteenth  of  each  half  of  the  month,  he  shall  not  study 
at  all,  be  it  in  or  out  of  term).' 

37.  '  What  has  been  studied  before,  must  not  be  studied  (again) 
at  any  time  in  the  vacation  nor  in  the  evening.' — Haradatta. 

38.  Haradatta  thinks  that  by  '  Parishad,'  Manu's  and  other  Dhar- 
ma-^astras  are  meant.     Tliis  explanation  is,  however,  not  exact. 
Parishad,  'assemblage/  means,  in  the  language  of  the  -Sastras, 
either  a  Pank,  an  assemblage  of  learned  Brahmans  called  together 
to  decide  some  knotty  point  of  law,  or  a  Brahminical  school,  which 
studies   a   particular  redaction   of  the  Veda  (see  the  Petersburg 
Diet.  s.  v.)     The  latter  meaning  is  that  .applicable  to  this  Sutra. 
By  '  ParishadaA '  are  here  intended  the  Vedic  schools,  and  their 
writings  and  teaching.     Gautama  also  says,  XVI,  49,  Pratividyaw 
yan  smaranti  smaranti,  '(he   shall  observe  the  stoppages  of  the 


I,  4,  12.       THE  STUDY  OF  THE  VEDA.  45 

of  the  Veda-study  may  be  learnt)  from  the  (teaching 
and  works  of  other)  Vedic  schools. 

PRASNA  I,  PAFALA  4,  KHAJVDA  12. 

1.  A  Brahmawa  declares, '  The  daily  recitation  (of 
the  Veda)  is  austerity." 

2.  In  the  same  (sacred  text)  it  is  also  declared, 
1  Whether  he  recites  the  daily  portion  of  the  Veda 
standing,  or  sitting,  or  lying  down,  he  performs  aus- 
terity thereby  ;  for  the  daily  recitation  is  austerity.' 

3.  Now  the  Va^asaneyi-brahmatta  declares  also, 
'  The  daily  recitation  is  a  sacrifice  at  which  the  Veda 
is  offered.     When  it  thunders,  when  lightning  flashes 
or  thunderbolts  fall,  and  when  the  wind  blows  vio- 
lently, these  sounds  take  the  place  of  the  exclama- 
tions Vasha/  (Vausha/  and  Svaha).     Therefore  he 
shall  recite  the  Veda  whilst  it  thunders,  whilst  light- 
ning flashes  and  thunderbolts  fall,  and  whilst  the 
wind   blows  violently,  lest   the  Vasha/  (should   be 
heard)  in  vain.' 

Veda-study)  which  they  teach  in  (the  writings  belonging  to)  each 
of  the  Vedas.' 

12.  i.  clt  procures  as  much  reward  as  penance.' — Haradatta. 
Manu  II,  1 66  ;  Weber,  Ind.  Stud.  X,  113.  The  phrase  occurs 
frequently  in  the  Brahmawas,  e.g.  Taitt.  Ar.  II,  14,  3. 

2.  Regarding  the   proper  position    at   the  '  Veda-offering/  or 
daily  recitation,  see  above,  I,  3,  ir,  23,  and  Taitt.  Ar.  II,  n,  3. 
Passages  similar  to  the  first  part  of  the  sentence  quoted  in  this 
Sutra  occur  Taitt.  Ar.  II,  12,  3,  and  15,  3.     It  ought  to  be  observed, 
that  the  Taitt.  Ar.  in  both  places  has  the  word  '  vra^-an,'  which  is 
also  read  in  the  P.  and  P.  U.  MSS.     The  second  part  is  taken 
apparently  from  the  same  work,  II,  14,  2. 

3.  See  -Satapatha-brahmawa  XI,  5,  6,  8,  where  a  passage  very 
similar  to  that  quoted  by  Apastamba  occurs.     Vasha/  and  the  other 
exclamations,  which  are  pronounced  by  the  Hotri-priest,  serve  as 
signals  for  the  Adhvaryu  to  throw  the  oblations  into  the  fire. 


46  APASTAMBA.  I,  4,  12. 

4.  The  conclusion  of  the  passage  from  that  (Va^a- 
saneyi-brahma^a  is  found)  in  another  Sakh£  (of  the 
Veda). 

5.  '  Now,  if  the  wind  blows,  or  if  it  thunders,  or 
if  lightning   flashes,  or   thunderbolts   fall,  then  he 
shall   recite  one  /frk-verse  (in  case  he  studies  the 
7?/g-veda),  or  one  Ya/us  (in  case  he  studies  the 
Ya^ur-veda),  or  one  Saman  (in  case  he  studies  the 
Sama-veda),  or  (without  having  regard  to  his  par- 
ticular Veda,  the  following  Ya^us),  "  Bhu/*  Bhuva^, 
Suva^,  in  faith  I  offer  true  devotion."    Then,  indeed, 
his    daily   recitation   is   accomplished    thereby  for 
that  day/ 

6.  If  that  is  done,  (if  the  passage  of  the  Va£"a- 
saneyi-brahma#a  is  combined  with   that  quoted  in 
Sutra  5,  the  former  stands)  not  in  contradiction  with 
the  decision  of  the,  Aryas. 

7.  For  they  (who  know  the  law)  teach  both  the 
continuance  and  the  interruption  (of  the  daily  re- 
citation of  the  Veda).     That  would  be  meaningless, 
if  one  paid  attention  to  the  (passage  of  the)  Va^a- 
saneyi-brahmawa  (alone). 

8.  For  no  (worldly)  motive  for  the  decision  of 
those  Aryas  is  perceptible  ;  (and  hence  it  must  have 
a  religious  motive  and  be  founded  on  a  passage  of 
the  Veda). 

9.  (The  proper  interpretation  therefore  is,  that) 
the  prohibition  to  study  (given  above  and  by  the 


5.  '  Some  suppose  that  the  words  Bhu/5  BhuvaA  and  Suva^  &c. 
(are  to  be  used  only)  if  one  studies  the  Brahmawa  portion  of  the 
Veda,  not  everywhere.' — Haradatta. 

6.  Haradatta  explains  Aryas  by  vijish/aA,  '  excellent  ones/  i.e. 
persons  who  know  the  law,  and  he  gives  Manu  as  an  instance. 

8.   See  above,  I,  i,  4,  9  and  10,  and  notes. 


1,4,12.       THE  STUDY  OF  THE  VEDA.  47 

Aryas  generally)  refers  only  to  the  repetition  of  the 
sacred  texts  in  order  to  learn  them,  not  to  their 
application  at  sacrifices. 

10.  (But  if  you  ask,  why  the  decision  of  the  Aryas 
presupposes  the  existence  of  aVedic  passage,  then  I 
answer) :  All  precepts  were  (originally)  taught  in  the 
Brahmawas,  (but)  these  texts  have  been  lost.     Their 
(former  existence)  may,  however,  be  inferred  from 
usage. 

11.  But  it  is  not  (permissible  to  infer  the  former 
existence  of)  a  (Vedic)  passage  in  cases  where  plea- 
sure is  obtained  (by  following  a  rule  of  the  Smrzti 
or  a  custom). 

12.  He  who   follows  such  (usages)  becomes  fit 
for  hell. 

13.  Now  follow  (some  rites  and)  rules  that  have 
been  declared  in  the  Brahmawas. 

14.  By  way  of  laudation  they  are  called  'great 
sacrifices  '  or  '  great  sacrificial  sessions.' 

15.  (These  rites  include):  The  daily  Bali-offering 

10.  How  then  is  their  existence  known?     '  They  are  inferred 
from  usage.'     '  "  Usage "  means  the  teaching  of  the  law-books 
and  the  practice.    From  that  it  is  inferred  that  Manu  and  other 
(authors  of  law-books)  knew  such  texts  of  the  Brahma»as.     For 
how  could  otherwise  (7?;shis  like  Manu)  teach  in  their  works  or 
practise  (such   customs)  for  which  no  authority  is  now  found? 
And  certainly  they  were  intimately  connected  with  the  revealed 
texts  (i.  e.  saw  them)/ — Haradatta. 

11.  Compare  above,  I,  i,  4,  8-10. 

13.  The  consequence  of  the  introduction  of  these  rules  into 
a  Smrz'ti  work  is,  that  their  omission  must  be  expiated  by  a  Smarta 
penance  and  not  by  a  .Srauta  one. 

14.  The  commentator  observes,  that,  as  these  rites  are  called 
'great  sacrifices/  by  way  of  laudation  only,  the  particular  laws 
binding  on  performers  of  real  Soma-sacrifices  cannot  be  trans- 
ferred to  the  performers  of  these  ceremonies.     Regarding  the 


48  APASTAMBA.  1, 4, 13. 

to  the  (seven  classes  of)  beings;  the  (daily)  gift  of 
(food)  to  men  according  to  one's  power; 

PRASNA  I,  PAFALA  4,  KHAND\  13. 

1.  The  oblation  to  the  gods  accompanied  by  the 
exclamation  Svaha,  which  may  consist  even  of  a  piece 
of  wood  only ;  the  offering  to  the  Manes  accompanied 
by  the  exclamation  Svadha,  which  may  consist  even 
of  a  vessel  with  water  only  ;  the  daily  recitation. 

2.  Respect   must   be   shown   to   those   who  are 
superior  by  caste,, 

3.  And  also  to  (persons  of  the  same  caste  who  are) 
venerable  (on  account  of  learning,  virtue,  and  the  like). 

4.  A  man  elated  (with  success)  becomes  proud,  a 
proud  man  transgresses  the  law,  but   through  the 
transgression  of  the  law  hell  indeed  (becomes  his 
portion). 

5.  It  has  not  been  declared,  that  orders  (may 
be  addressed  by  the  teacher)   to   a  pupil  who  has 
returned  home. 

6.  The   syllable  '  Om '  is   the   door   of  heaven. 


term  'great  sacrifices,'  see  also  Taitt.  Ar.  IT,  u,  10,  i  seq.,  and 
-Satapatha-brahmawa  XI,  5,  6,  i, 

13.  i.  Taitt.  Ar.  II,  10,  2  and  3,  and  Satapatha-br.  ioc.  cit.  2. 
Haradatta  observes,  that  some  consider  the  Devaya^/la,  mentioned 
in  ihe  Sutra,  to  be  different  from  the  Vaijvadeva,  but  that  he  holds 
it  to  be  the  same.  Further  he  mentions,  that  some  prescribe  this 
Vauvadeva  to  be  performed  even  if  one  has  nothing  to  eat. 

2.  '  Namely,  by  allowing  them  to  walk  in  front  on  the  road  and 
by  giving  them  perfumed  garlands  and  the  like  at  festive  occasions.' 
— Haradatta. 

5.  Haradatta  gives  as  an  example  the  order  to  fetch  water,  and 
adds  lhv\t  a  voluntary  act  on  a  former  pupil's  part  ought  not  to  be 
forbidden. 

6.  Compare  also  Taitt.  Ar.  I,  2.  4,  and  Manu  II,  74. 


I,  4,  13.      A    STUDENT   V?HO    HAS    RETURNED    HOME.       49 

Therefore  he  who  is  about  to  study  the  Veda,  shall 
begin  (his  lesson)  by  (pronouncing)  it. 

7.  If  he  has  spoken  anything   else   (than  what 
refers  to  the  lesson,  he  shall  resume  his  reading  by 
repeating  the  word  '  5m ').     Thus  the  Veda  is  sepa- 
rated from  profane  speech. 

8.  And   at  sacrifices   the   orders    (given  to   the 
priests)  are  headed  by  this  word. 

9.  And  in  common  life,  at  the  occasion  of  cere- 
monies performed  for  the  sake  of  welfare,  the  sen- 
tences shall  be  headed  by  this  word,  as,  for  instance, 
'  (Om)  an   auspicious   day,'   '  (Om)  welfare,'  '  (Om) 
prosperity.' 

10.  Without  a  vow  of  obedience  (a  pupil)  shall  not 
study  (nor  a  teacher  teach)  a  difficult  (new  book) 
with  the  exception  of  (the  texts  called)  Tri//^ravawa 
and  Tri/^sahava^ana. 

11.  Harita  declares,  that  the  (whole)  Veda  must 
be  studied  under  a  vow  of  obedience  until  there  is 
no  doubt  (regarding  it  in  the  mind  of  the  pupil). 


9.  The  example  given  in  the  Sutra  is  that  of  the  Pu;zyahava£ana, 
which  precedes  every  Grz'hya  ceremony,  and  at  which  the  sacrificer 
requests  a  number  of  invited  Brahmawas  to  wish  him  success.    The 
complete  sentences  are,  The  sacrificer:    Om  karmawa//  pu«ydham 
bhavanto  bruvantviti,  '  Om,  wish  that  the  day  may  be  auspicious 
for  the  performance   of  the   ceremony.'     The   Brahma#as:    Om 
puwyihaw  karmawa  iti,  '  Om,  may  the  day  be  auspicious  for  the 
ceremony.'     In  the  same  manner  the  Brahmawas  afterwards  wish 
1  welfare,'  svasti,  '  prosperity,'  vrz'ddhi,  to  the  sacrificer. 

10.  Manu  II,  112. 

11.  The  meaning  of  Harita  is,  that  the  vow  of  obedience  is 
required  for  the  Tri/faravawa  and  Tri^sahava^ana,  which  Apastamba 
exempted  in  the  preceding  Sutra.     It  follows  from  this  rule  that 
the  Ahgas  or  works  explanatory  of  the  Veda  need  not  be  studied 
under  a  vow  of  obedience. 

[2]  E 


50  APASTAMBA.  I,  4,  13. 

12.  No  obedience  is  due  (to  the  teacher  for  teach- 
ing) works  which  do  not  belong  to  the  Veda. 

1 3.  (A  student)  shall  embrace  the  feet  of  a  person, 
who  teaches   him  at   the   request  of  his    (regular 
teacher),  as  long  as  the  instruction  lasts. 

14.  Some  (declare,  that  he  shall  do  so)  always,  (if 
the  substitute  is)  a  worthy  person. 

1 5.  But  obedience  (as  towards  the  teacher)  is  not 
required  (to  be  shown  towards  such  a  person). 

16.  And  (pupils)  older  (than  their  teacher  need 
not  show  him  obedience). 

17.  If  (two  persons)  teach  each  other  mutually 
(different  redactions  of)  the  Veda,  obedience  (towards 
each  other)  is  not  ordained  for  them. 

1 8.  (For)  the  (wise)  say,  '  The  Veda-knowledge 
(of  either  of  them)  grows.' 

19.  6Vetaketu  declares,  'He  who  desires  to  study 
more,  after  having  settled  (as  a  householder),  shall 
dwell  two  months  every  year,  with  collected  mind, 
in  the  house  of  his  teacher,' 

20.  (And  he  adds),  '  For  by  this  means  I  studied 
a  larger  part  of  the  Veda  than  before,  (during  my 
studentship.) ' 

2 1 .  That  is  forbidden  by  the  Sastras. 

22.  For  after  the  student  has  settled  as  a  house- 
holder, he  is  ordered  by  the  Veda,  to  perform  the 
daily  rites, 

13.  This  rule  is  a  supplement  to  I,  f,  7,  29. 

14.  '"A  worthy  person,"  i.e.  on  account  of  his  learning  or 
character.'— Haradatta. 

1 6.  'According  to  some,  this  rule  refers  only  to  the  time  after 
the  instruction  has  been  completed;  according  to  others,  to  the 
time  of  studentship.' — Haradatta,  But  see  Manu  II,  151  seq. 


1,4,14-      A   STUDENT   WHO    HAS   RETURNED   HOME.       51 


PRA.SNA  I,  PAFALA  4,  KHANDA  14. 

1.  (That  is  to  say)  the  Agnihotra,  hospitality, 

2.  And  what  else  of  this  kind  (is  ordained). 

3.  He  whom  (a  student)  asks  for  instruction,  shall 
certainly  not  refuse  it ; 

4.  Provided  he  does  not  see  in  him  a  fault,  (which 
disqualifies  him  from  being  taught). 

5.  If  by  chance  (through  the  pupil's  stupidity  the 
teaching)  is  not  completed,  obedience  towards  the 
(teacher  is  the  pupil's  only  refuge). 

6.  Towards  a  mother  (grandmother  and  great- 
grandmother)  and  a  father  (grandfather  and  great- 
grandfather) the  same  obedience  must  be  shown  as 
towards  a  teacher. 

7.  The  feet  of  all  Gurus  must  be  embraced  (every 
day)  by  a  student  who  has  returned  home ; 

8.  And   also   on  meeting  them,  after  returning 
from  a  journey. 

9.  The  feet  of  (elder)  brothers  and  sisters  must  be 
embraced,  according  to  the  order  of  their  seniority. 

10.  And  respect  (must)  always  (be  shown  to  one's 
elders   and  betters),   according    to   the    injunction 


14.x.  The  Agnihotra,  i.  e.  certain  daily  oblations  of  clarified  butler. 
3.   Maim  II,  109-115.  5.  ManuII,  218. 

6.  Manu  II,  228,  235. 

7.  The  word  Gurus,  '  venerable  persons/  includes  besides  the 
teacher  and  persons  mentioned  in  the  preceding  Sutra,  an  elder 
brother,  a  maternal  uncle,  and  all  others  who  are  one's  betters 
or  elders.     See  above,  I,  2,  6,  29-35. 

8.  '  That  is  to  say,  whether  he  himself  or  "  the  venerable  persons" 
undertook  the  journey.' — Haradatta. 

9.  Manu  II,  133.  10.   See  above,  I,  4,  13,  2. 

E  2 


52  APASTAMBA.  1,4,14- 

(given  above  and  according  to  the  order  of  their 
seniority). 

11.  He  shall  salute  an  officiating  priest,  a  father- 
in-law,  a  father's   brother,  and  a  mother's  brother, 
(though  they  may  be)  younger  than  he  himself,  and 
(when  saluting)  rise  to  meet  them. 

12.  Or  he  may  silently  embrace  their  feet. 

13.  A  friendship  kept  for  ten,  years  with  fellow- 
citizens  (is  a  reason  for  giving  a  salutation,  and  so 
is)  a  friendship,  contracted  at  school,  which  has  lasted 
for  five  years.    But  a  learned  Brahmawa  (known)  for 
less  than  three  years,  must  be  saluted. 

14.  If  the  age    (of  several   persons  whom    one 
meets)  is  exactly  known,  one  must  salute  the  eldest 
(first). 

15.  He  need  not  salute  a  person,  who  is  not  a 
Guru,  and  who  stands  in  a  lower  or  higher  place 
than  he  himself. 

1 6.  Or  he  may  descend  or  ascend  (to  the  place 
where  such  a  person  stands)  and  salute  him. 

17.  But  every  one  (Gurus  and  others)  he  shall 
salute,  after  having  risen  (from  his  seat). 

1 8.  If  he  is   impure,  he  shall  not  salute   (any- 
body) ; 

19.  (Nor  shall  he  salute)  a  person  who  is  impure. 


11.  Manu  II,  130. 

12.  The  commentator  adds  that  the  mode  of  salutation  must 
depend  on  their  learning  and  virtue. 

13.  Manu  II,  134. 

1 6.  This  Sutra,  like  the  preceding,  refers  to  those  who  are 
not '  Gurus.' 

17.  Manu  II,  120. 

1 8.  '  Impure,' i.e.  unfit  for  associating  with  others  on  account 
of  the  death  of  relations  or  through  other  causes,  see  below,  I,  5, 
15,  7  seq. 


1,4,14-  SALUTING.  53 

20.  Nor  shall  he,  being  impure,  return  a  saluta- 
tion. 

21.  Married  women  (must  be  saluted)  according 
to  the  (respective)  ages  of  their  husbands. 

22.  He  shall  not  salute  with  his  shoes  on,  or  his 
head  wrapped  up,  or  his  hands  full. 

23.  In  saluting  women,  a  Kshatriya  or  a  Vai^ya 
he  shall  use  a  pronoun,  not  his  name. 

24.  Some  (declare,  that   he  shall  salute  in  this 
manner    even)    his    mother   and    the    wife    of   his 
teacher. 

25.  Know  that  a  Brahmawa  of  ten  years  and  a 
Kshatriya  of  a  hundred  years  stand  to  each  other  in 
the  relation  of  father  and  son.     But  between  those 
two  the  Brahmawa  is  the  father. 

26.  A  younger  person  or  one  of  equal  age  he 
shall  ask,  about  his  well-being  (employing  the  word 
kusala). 

27.  (He    shall   ask  under   the   same  conditions) 
a  Kshatriya,  about  his  health  (employing  the  word 
anamaya) ; 

28.  A  Vai.$ya  if  he  has  lost  anything  (employing 
the  word  anash/a). 


23.  He  shall  say, '  I  salute/  not '  I,  N.  N.,  salute.'   Manu  II,  123. 

24.  Apastamba,  of  course,  holds  the  contrary  opinion.     Manu 
II,  216. 

25-  This  verse,  which  is  found  with  slight  variations  in  most 
Smmis,  contains,  according  to  Haradatta,  an  instruction  given  by 
a  teacher  to  his  pupil.  Manu  II,  135. 

26.  Of  course,  in  case  the  person  addressed  is  a  Brahman. 
Manu  II,  127.  Kulluka  quotes  unJer  this  verse  the  above  and 
the  following  SOtras.  But  his  quotation  has  only  a  faint  resem- 
blance to  our  text. 

28.  That  is  to  say  in  these  terms :  *  I  hope  you  have  not  lost 
any  cattle  or  other  property ! ' — Haradatta. 


54  APASTAMBA.  1, 5, 15. 

29.  A  -Sttdra,  about  his  health  (employing  the 
word  arogya). 

30.  He  shall  not  pass  a  learned  Brahma«a  with- 
out addressing  him ; 

31.  Nor  an  (unprotected)  woman  in  a  forest  (or 
any  other  lonely  place). 

PRA.SNA  I,  PAT ALA  5,  KHANDA  16. 

1.  When  he  shows  his  respect  to  Gurus  or  aged 
persons  or  guests,  when  he  offers  a  burnt-oblation 
(or  other   sacrifice),  when   he   murmurs  prayers  at 
dinner,  when  sipping  water  and  during  the  (daily) 
recitation  of  the  Veda,  his  garment  (or  his  sacrificial 
thread)  shall  pass  over  his  left  shoulder  and  under 
his  right  arm. 

2.  By  sipping  (pure)  water,  that  has   been  col- 
lected on  the  ground,  he  becomes  pure. 

3.  Or  he,  whom  a  pure  person  causes  to  sip  water, 
(becomes  also  pure). 


31.  He  shall  address  a  woman  in  order  to  re-assure  her,  and 
do  it  in  these  terms :  '  Mother,  or  sister,  what  can  I  do  for  you  ? 
Don't  be  afraid ! '  &c. — Haradatta. 

15.  i.   Taitt.  Ar.  II,  i,  2  seq.;  Manu  IV,  58. 

2.  Pure  water  is  that  which  a  cow  will  drink.     Ya^.  I,  192; 
Manu  V,  1 28. 

3.  The  ceremony  of  '  sipping  water '  may  be  performed  in  two 
ways;  either  the  'person  sipping'  may  take  the  water  out  of  a 
river,  pond,  &c.,  or  he  may  get  the  water  poured  into  his  hand  by 
another  person.    But,  according  to  Apastamba,  he  must  not  take 
a  pot  or  gourd  in  his  left  hand  and  pour  the  -water  into  his  right, 
as  some  Smn'tis  allow.    The  reason  for  this  rule  is,  that  Apa- 
stamba considers  it  essential  that  both  hands  should  be  used  in 
conveying  the  water  to  the  mouth;  see  also  above,  I,  i,  4,  21. 
This  agrees  with  the  custom  now  followed,  which  is  to  bend  the 
right  hand  into  the  form  of  a  cow's  ear,  and  to  tou.ch  the  right 
wrist  with  the  left  hand  while  drinking. 


1,5,15-  PURIFICATION.  55 

4.  He  shall  not  sip  rain-drops. 

5.  (He  shall  not  sip  water)  from  a  (natural)  cleft 
in  the  ground. 

6.  He   shall  not  sip  water  heated  (at  the  fire) 
except  for  a  particular  reason  (as  sickness). 

7.  He  who  raises  his  empty  hands  (in  order  to 
scare)  birds,  (becomes  impure  and)  shall  wash  (his 
hands). 

8.  If  he  can  (find  water  to  sip)  he  shall  not  remain 
impure  (even)  for  a  muhurta. 

9.  Nor  (shall  he  remain)  naked  (for  a  muhurta  if 
he  can  help  it). 

10.  Purification  (by  sipping  water)  shall  not  take 
place  whilst  he  is  (standing)  in  the  water. 

1 1 .  Also,  when  he  has  crossed  a  river,  he  shall 
pnrify  himself  by  sipping  water. 

12.  He  shall  not  place  fuel  on  the  fire,  without 
having  sprinkled  it  (with  water). 

4.  'Some  think,  that  this  SOtra  is  intended  to  forbid  also 
the  drinking  of  rain-water.  Other  commentators  declare  that, 
according  to  this  S&tra,  it  is  allowed  to  use  for  "sipping"  drops 
of  water  which  fall  from  a  vessel  suspended  by  ropes  |  because  the 
Sutra  emphatically  excludes  "rain-drops"  only].' — Haradatta. 

6.  Manu  II,  61.     'Because  the  term  Cheated  by  fire"  is  used, 
there  is  no  objection  to  water  heated  by  the  rays  of  the  sun.     In 
the  same  manner  the  use  of  "  hot "  water  only  is  usually  forbidden 
in  the  Smritis.' — Haradatta. 

7.  '  Because  the  phrase  "  with  empty  hands  "  is  used,  he  commits 
no  fault  if  he  raises  his  hand,  holding  a  stick  or  a  clod.     Some 
declare,  that  the  term  "  touching  water  "  (rendered  by  "  washing  ") 
means  "  sipping  water." ' — Haradatta. 

it.  The  translation  given  above  is  based  on  the  interpretation 
of  Haradatta,  who  considers  that  Apastamba  holds  'crossing  a 
river '  to  cause  impurity.  The  natural  and  probably  die  right  inter- 
pretation, however,  is  that  rejected  by  Haradatta,  '  But  he  shall  sip 
water  after  having  come  out  (of  the  river  or  tank).' 

12.   '"On  the  fire  used  for  Vedic  or  Smarta  sacrifices  or  for 


56  APASTAMBA.  I,  5,  15. 

1 3.  (If  he  is  seated  in  company  with)  other  unclean 
persons  on  a  seat   consisting  of  a   confused   heap 
of  straw,  and  does  not  touch  them,  he  may  consider 
himself  pure. 

14.  (The  same  rule  applies,  if  he  is  seated)  on 
grass  or  wood  fixed  in  the  ground. 

15.  He  shall  put  on  a  dress,  (even  if  it  is  clean,) 
only  after  having  sprinkled  it  with  water. 

1 6.  If  he  has  been  touched  by  a  dog,  he  shall 
bathe,  with  his  clothes  on ; 

17.  Or   he   becomes   pure,  after  having  washed 
that  part  (of  his  body)  and  having  touched  it  with 
fire  and  again  washed  it,  as  well  as  his  feet,  and 
having  sipped  water. 

1 8.  Unpurified,  he   shall  not   approach  fire,  (so 
near  that  he  can  feel  the  heat). 

19.  Some'  declare,  that  (he  shall    not  approach 
nearer)  than  the  length  of  an  arrow. 

20.  Nor  shall  he  blow  on  fire  with  his  breath. 

21.  Nor  shall  he  place  fire  under  his  bedstead. 

household  purposes."  .  .  .  Some  declare,  that  (the  fuel  need  not  be 
sprinkled  with  water)  if  used  for  the  kitchen  fire.' — Haradatta. 

14.  Haradatta's  commentary  is  of  little  use,  and  I  am  not  quite 
certain  that  my  translation  is  correct. 

1 5.  Manu  V,  1 1 8. 

17.  This  second  proceeding  is  adopted  in  case  the  dog  has 
touched  the  hands  or  the  lower  parts  of  the  body,  as  may  be  learnt 
by  the  comparison  of  a  verse  of  Manu. 

18.  Manu  IV,  142;  Ya^«.  I,  155. 

20.  Manu  IV,  53.     Haradatta  mentions  other  explanations  of 
this  Sutra.     Some  say,  that  the  .Srauta  fire  may  be  kindled  by 
blowing,  because  that  is  ordained  particularly  in  the  Va^asaneyaka, 
but  that  the  domestic  fire  is  not  to  be  treated  so.     Others  again 
consider  the  rule  absolute,  and  say,  that  a  hollow  reed  or  bellows 
must  be  used  for  kindling  the  fire,  lest  drops  of  saliva  should  fall 
upon  it. 

21.  Manu  IV,  54. 


I,  5,  16.  PURIFICATION.  57 

22.  It   is   lawful  for  a  Brahmawa  to  dwell  in  a 
village,  where  there   is    plenty  of  fuel   and  water, 
(and)  where  he  may  perform  the  rites  of  purification 
by  himself. 

23.  When  he  has  washed  away  the  stains  of  urine 
and  faeces  after  voiding  urine  or  faeces,  the  stains  of 
food  (after  dinner),  the  stains  of  the  food  eaten  the 
day  before    (from  his  vessels),   and    the    stains  of 
semen,  and  has  also  washed  his  feet  and  afterwards 
has  sipped  water,  he  becomes  pure. 

PKASNA  I,   PAT  ALA  5,  KHANDA  16. 

1.  He   shall   not   drink  water   standing  or  bent 
forwards. 

2.  Sitting   he   shall   sip   water  (for    purification) 
thrice,  the  water  penetrating  to  his  heart. 


22.  The  last  condition  mentioned  in  the  Sutra  indicates,  that 
the  place  must  have  a  river  or  tank,  not  wells  only,  as  the  purifi- 
cation by  sipping  water  cannot  be  performed  without  help,  with 
water  from  wells. 

23.  Manu  V,  138. 

16.  i.  Haradatta  takes  a£am  here  to  mean  'to  drink  water,'  and 
thinks  that  it  is  forbidden  to  do  this  standing  or  in  a  bent  position. 
Others  refer  the  prohibition  to  '  sipping  -water  for  the  sake  of 
purification/  and  translate,  '  He  shall  not  sip  water  standing  or  in 
a  bent  position  (except  in  case  of  necessity),'  i.e.  if  the  bank  of  the 
river  is  so  high  that  he  cannot  reach  the  water  sitting  down,  and 
in  this  case  he  shall  enter  it  up  to  his  thighs  or  up  to  his  navel. 

2.  Manu  II,  60  and  62;  V,  139;  and  Ya^w.  I,  20  and  27; 
Weber,  Ind.  Stud.  X,  165.  Haradatta  observes,  that  the  further 
particulars  regarding  purification  by  sipping  water  must  be  supplied 
from  other  Smrz'tis.  The  rule  quoted  by  him  is  as  follows :  ;  The 
performer  should  be  sitting  in  a  pure  place,  not  en  a  seat,  except 
when  sipping  water  after  dinner,  and  should  sip  thrice  from  his 
hand  water  which  is  free  from  bubbles  and  foam,  and  which  he 
has  attentively  regarded,  in  such  a  quantity  as  would  cover  a  Masha- 


58  APASTAMBA.  1,5,  16. 

3.  He  shall  wipe  his  lips  three  times. 

4.  Some  (declare,  that  he  shall  do  so)  twice. 

5.  He  shall  then  touch  (his  lips)  once  (with  the 
three  middle  fingers). 

6.  Some  (declare,  that  he  shall  do  so)  twice. 

7.  Having  sprinkled  water  on  his  left  hand  with 
his  right,  he  shall  touch  both  his  feet,  and  his  head 
and  (the  following  three)  organs,  the  eyes,  the  nose, 
and  the  ears. 

8.  Then  he  shall  wash  (his  hands). 

9.  But  if  he  is  going  to  eat  he  shall,  though  pure, 
twice  sip  water,  twice  wipe  (his  mouth),  and  once 
touch  (his  lips). 

10.  He  shall  rub  the  gums  and  the  inner  part  of 
his  lips  (with  his  finger  or  with  a  piece  of  wood)  and 
then  sip  water. 

n.  He  does  not  become  impure  by  the  hair  (of 
his  moustaches)  getting  into  his  mouth,  as  long  as 
he  does  not  touch  them  with  his  hand. 

12.  If  (in  talking),  drops  (of  saliva)  are  perceived 
to  fall  from  his  mouth,  then  he  shall  sip  water. 

13.  Some  declare,  that  if  (the  saliva  falls)  on  the 
ground,  he  need  not  sip  water. 


bean.  The  water  sipped  by  a  Brahman  should  reach  his  heart, 
that  sipped  by  a  Kshatriya  the  throat,  and  that  sipped  by  a  Vawya 
the  palate.  A  SGdra  sips  once  as  much  as  to  wet  his  tongue.' 

7.  The  eyes  are  to  be  touched  with  the  thumb  and  the  fourth 
finger,  either  at  once,  or  one  after  the  other,  the  nostrils  with  the 
thumb  and  the  second  finger,  the  ears  with  the  thumb  and  the 
small  finger. 

9.   Manu  V,  138. 

ii.  Haradatta  observes  that  this  Sutra  shows,  that  every  other 
foreign  substance  brought  with  the  food  into  the  mouth,  makes  the 
food  'leavings '  and  the  eater  impure.  Manu  V,  141. 

i  2.   Manu  V,  141  declares  sipping  to  be  unnecessary  in  this  case. 


I.  g,  16.  PURIFICATION  ;   EATING.  59 

14.  On  touching  during  sleep  or  in  sternutation 
the  effluvia  of  the  nose  or  of  the  eyes,  on  touching 
blood,  hair,  fire,  kine,  a  Brahmaaa,  or  a  woman,  and 
after  having  walked  on   the  high   road,  and   after 
having  touched  an  impure  (thing  or  man),  and  after 
having  put  on  his  lower  garment,  he  shall  either 
bathe  or  sip  or  merely  touch  water  (until  he  con- 
siders himself  clean). 

1 5.  (Or  he  may  touch)  moist  cowdung,  wet  herbs, 
or  moist  earth. 

1 6.  He  shall  not  eat  meat  which  has  been  cut 
with  a  sword  (or  knife)  used  for  killing. 

17.  He  shall  not  bite  off  with  his  teeth  (pieces 
from)  cakes  (roots  or  fruits). 

1 8.  He  shall  not  eat  in  the  house  of  a  (relation 
within  six  degrees)  where  a  person  has  died,  before 
the  ten  days  (of  impurity)  have  elapsed. 

19.  (Nor  shall  he  eat  in  a  house)  where  a  lying- 
in  woman  has  not  (yet)  come  out  (of  the  lying-in 
chamber), 

20.  (Nor  in  a  house)  where  a  corpse  lies. 


14.   Manu  V,  145. 

1 8.  '  The  term  "  tea  days"  is  used  in  order  to  indicate  the  time 
of  impurity  generally.     In  some  cases,  as  that  of  a  Kshatriya,  this 
lasts  longer.     In  other  cases,  where  the  impurity  lasts  thirty-six 
hours  only,    (the    abstention    from    dining    in    such    houses    is 
shorter.)' — Haradatta.     Manu  IV,  217. 

19.  A  lying-in  woman  is  impure,  and  must  not  be  touched 
during  the  first  ten  days  after  her  confinement.     During  this  time, 
she  exclusively  occupies  the   Sutikagri'ha  or  lying-in  chamber. 
Manu  IV,  217. 

20.  Haradatta  remarks  that  in  the  case  of  the  death  of  a  person 
who  is  not  a  relation,  it  is  customary  to  place  at  the  distance  of 
'  one  hundred  bows '  a  lamp  and  water- vessel,  and  to  eat  (beyond 
that  distance). 


60  APASTAMBA.  1, 5,  16. 

21.  Food  touched  by  a  (Brahmawa  or  other  high- 
caste  person)  who  is  impure,  becomes  impure,  but 
not  unfit  for  eating. 

22.  But  what  has  been  brought  (be  it  touched  or 
not)  by  an  impure  ^udra,  must  not  be  eaten, 

23.  Nor  that  food  in  which  there  is  a  hair, 

24.  Or  any  other  unclean  substance. 

25 .  (Nor  must  that  food  be  eaten)  which  has  been 
touched  with  an  unclean  substance  (such  as  garlic), 

26.  Nor  (that  in  which)  an  insect  living  on  impure 
substances  (is  found), 

27.  Nor  (that  in  which)  excrements  or  limbs  of 
a  mouse  (are  found), 

28.  Nor  that  which  has  been  touched  by  the  foot 
(e^en  of  a  pure  person), 

29.  Nor  what  has  been  (touched)  with  the  hem 
of  a  garment, 

30.  Nor  that  which  has  been  looked  at  by  a  dog 
or  an  Apapatra, 


21.  'Food  which  is  simply  impure,  may  be  purified  by  putting 
it  on  the  fire,  sprinkling  it  with  water,  touching  it  with  ashes  or 
earth,  and  praising  it.' — Haradatta. 

22.  Others  say,  that  the  food  becomes  unfit  for  eating,  only,  if 
in  bringing  it,  the  6udra  has  touched  it. — Haradatta. 

23.  Manu  IV,  207;  \agn.  I,  167.     'But  this  rule  holds  good 
only  if  the  hair  had  been  cooked  with  the  food.     If  a  hair  falls  into 
it  at  dinner,  then  it  is  to  be  purified  by  an  addition  of  clarified 
butter,  and  may  be  eaten.' — Haradatta. 

24.  Haradatta  quotes  a  passage  from  Baudhayana,  which  enu- 
merates as  'unclean  things'  here  intended,  'hair,  worms  or  beetles, 
nail-parings,  excrements  of  rats/     The  rule  must  be  understood 
as  the  preceding,  i.e.  in  case  these  things  have  been  cooked  with 
the  food. 

26.   Manu  IV.  207;  Y%«.  I,  167,  168.     This  Sutra  must  be 
read  wiih  Sutra  23  above. 

30.    Manu  IV,  208 ;  Ya^;).  I,  167.    Apapatras  are  persons  whom 


1,5,17-  EATING    AND   FORBIDDEN    FOOD.  6 1 

31.  Nor  what   has    been    brought    in    the    hem 
of  a  garment,  (even  though   the  garment  may  be 
clean), 

32.  Nor  what  has  been  brought  at  night   by  a 
female  slave. 

33.  If  during  his  meal, 


PRASNA  I,  PATALA  5,  KHAJVDA  17. 

1.  A  .Sudra  touches  him,  (then  he  shall  leave  off 
eating). 

2.  Nor  shall  he  eat  sitting  in  the  same  row  with 

O 

unworthy  people. 

3.  Nor  shall   he  eat  (sitting   in    the  same   row 
with  persons)  amongst  whom  one,  whilst  they  eat, 
rises   and  gives  his  leavings  to  his  pupils  or  sips 
water ; 

4.  Nor  (shall  he  eat)  where  they  give  him  food, 
reviling  him. 

one  must  not  allow  to  eat  from  one's  dishes,  e.g.  A1a«</alas,  Patitas, 
a  woman  in  her  courses  or  during  the  ten  days  of  impurity  after 
confinement.  See  also  above,  I,  i,  3,  25. 

32.  Haradatta  thinks,  that  as  the  Sutra  has  the  feminine  gender, 
dasf,  it  does  not  matter  if  a  male  slave  brings  the  food.  But 
others  forbid  also  this. 

17.  i.  'Some  say,  that  this  Sutra  indicates  that  the  touch  of  a 
.Sudra  does  not  defile  at  any  other  time  but  at  dinner,  whilst  oihers 
hold  that  a  Sudra's  touch  denies  always,  and  that  the  Sutra  is 
intended  to  indicate  an  excess  of  impurity,  if  it  happens  at  dinner- 
time.'— Haradatta. 

2.  'Unworthy  people  are  those  who  are  neither  of  good  family, 
nor  possess  learning  and  virtue/ — Haradatta. 

3.  According  to  Haradatta  a  person  who  misbehaves  thus,  is 
called  '  a  dinner-thorn.'     This  point  of  etiquette  is  strictly  observed 
in  our  days  also.     Manu  IV,  212. 

4.  Manu  IV,  212  ;  Ya^v*.  I,  167.* 


62  APASTAMBA.  1, 5, 17. 

5.  Nor  (shall  he  eat)  what  has  been  smelt  at  by 
men  or  other  impure  (beings,  as  cats). 

6.  He  shall  not  eat  in  a  ship, 

7.  Nor  on  a  wooden  platform. 

8.  He  may  eat  sitting  on  ground  which  has  been 
purified   (by  the   application   of  cowdung   and   the 
like). 

9.  (If  he  eats)  out  of  an  earthen  vessel,  he  shall 
eat  out  of  one  that  has  not  been  used  (for  cooking). 

10.  (If  he  can  get)  a  used  vessel  (only,  he  shall 
eat  from  it),  after  having  heated  it  thoroughly. 

1 1 .  A  vessel  made  of  metal  becomes   pure   by 
being  scoured  with  ashes  and  the  like. 

12.  A  wooden  vessel  becomes   pure   by  being 
scraped. 

1 3.  At  a  sacrifice  (the  vessels  must  be  cleaned) 
according  to  the  precepts  of  the  Veda. 

14.  He  shall  not  eat  food  which  has  been  bought 
or  obtained  ready-prepared  in  the  market. 

1 5.  Nor  (shall  he  eat)  flavoured  food  (bought  in 
the  market)  excepting  raw  meat,  honey,  and  salt. 

1 6.  Oil  and  clarified  butter  (bought  in  the  market) 
he  may  use,  after  having  sprinkled  them  with  water. 

17.  Prepared  food  which  has  stood  for  a  night, 
must  neither  be  eaten  nor  drunk. 


5.  '  As  the  text  has  avaghrata,  "  smelt  at,"  it  does  not  matter  if 
they  smell  the  food  from  a  distance.' — Haradatta. 

n.  'It  must  be  understood  from  other  Smr/tis,  that  brass  is  to 
be  cleaned  with  ashes,  copper  with  acids,  silver  with  cowdung,  and 
gold  with  water.' — Haradatta.  Manu  V,  114. 

12.   Manu  V,  115. 

1 6.  'Having  sprinkled  them  with  water  and  purified  them  by 
boiling ;  or,  according  to  others,  mixing  them  with  so  much  water 
as  will  not  spoil  them.' — Haradatta. 

17.  The  Sanskrit  has  two  terms  for  'eating;'  the  first  'khad' 


1,5,17-  EATING   AND    FORBIDDEN   POOD.  63 

1 8.  Nor  (should  prepared  food)  that  has  turned 
sour  (be  used  in  any  way). 

19.  (The  preceding  two  rules  do)  not  (hold  good 
in  regard  to)  the  juice  of  sugar-cane,  roasted  rice- 
grains,  porridge  prepared  with  whey,  roasted  yava, 
gruel,  vegetables,  meat,  flour,  milk  and  preparations 
from  it,  roots  and  fruits  of  herbs  and  trees. 

20.  (Substances  which   have   turned)  sour  with- 
out   being   mixed  with    anything   else    (are  to  be 
avoided). 

21.  All  intoxicating  drinks  are  forbidden. 

22.  Likewise  sheep's  milk, 

23.  Likewise    the   milk   of  camels,   of  does,  of 
animals  that  give  milk  while  big  with  young,  of  those 
that  bear  twins,  and  of  (one-hoofed  animals), 

24.  Likewise  the  milk  of  a  cow  (buffalo-cow  or 
she-goat)   during   the    (first)    ten  days  (after   their 
giving  birth  to  young  ones), 

25.  Likewise  (food  mixed)  with  herbs  which  serve 
for  preparing  intoxicating  liquors, 

26.  (Likewise)  red  garlic,  onions,  and  leeks, 


applies  to  hard  substances,  the  second  'ad'  to  soft  substances. 
Manu  IV,  211 ;  Yagn.  I,  167. 

r8.    Manu  IV,  211;  V,  9;  Ya§7/.  I,  167. 

19.  Manu  V,  10,  24  and  25. 

20.  According  to  Haradatta,  Apastamba  returns  once  more  to 
the  question  about  sour  food,  in  order  to  teach  that  dishes  pre- 
pared with  curds  and  other  sour  substances  may  be  eaten. 

22.  Manu  V,  8  ;  Y&gn.  I,  170. 

23.  Manu  V,  8,  9;   Ya^».  I,  170.    'Sandhini,  translated  by 
"females  that  give  milk  while  big  with  young,"  means,  accord- 
ing to  others,  "female  animals  that  give  milk  once  a  day/" — 
Haradatta. 

24.  Maim  V.  8. 

26.   Manu  V,  5;  Ya^«.  I.  176. 


64  APASTAMBA.  I,  ?,,  17. 

27.  Likewise  anything  else  which  (those  who  are 
learned  in  the  law)  forbid. 

28.  Mushrooms  ought  not  to  be  eaten  ;  that  has 
been  declared  in  a  Brahma^a ; 

29.  (Nor  the   meat)   of  one-hoofed   animals,    of 
camels,  of  the  Gayal,  of  village  pigs,  of  .Sarabhas, 
and  of  cattle. 

30.  (But  the  meat)  of  milch-cows  and  oxen  may 
be  eaten. 

31.  The  Vafasaneyaka  declares  '  bull's  flesh  is  fit 
for  offerings.' 

32.  Amongst  birds  that  scratch  with  their  feet  for 
food,  the  (tame)  cock  (must  not  be  eaten). 

33.  Amongst   birds  that  feed  thrusting  forward 
their  beak,  the  (heron,  called)  Plava,  (or  6aka/abila, 
must  not  be  eaten). 

34.  Carnivorous  (birds  are  forbidden), 

35.  Likewise  the  swan,  the  Bhasa,  the  Brahmawi 
duck,  and  the  falcon. 

36.  Common  cranes  and  Saras-cranes  (are  not  to 

27.  Haradatta  observes  that  Apastamba,  finding  the  list  of  for- 
bidden vegetables  too  long,  refers  his  pupils  to  the  advice  of  the 
•Sish/as.     The  force  of  this  Sutra  is  exactly  the  same  as  that  of 

I,  3.  ">  38- 

28.  Ya^Tz.  I,  171. 

29.  The  camel,  Gayal,  and  Sarabha  are  mentioned  as  '  forbidden 
animals/  -Satapatha-br.  I,  2,  i,  8;  Aitareya-br.  II,  i,  8;  see  al*> 
Weber,  Ind.  Stud.  X,  62;  Manu  V,  n,  18;  Ya§v/.  I,  172,  176. 

32.  Yagn.  I,  176. 

33.  Manu  V,  12;  Ya^w.  I,  172. 

34.  Manu  V,  n;  Ya^«.  I,  172. 

35.  Y%«.  I.  172. 

36.  Manu  V,  12  ;  Yagfi.  I,  172.     Other  commentators  take  the 
whole  Sutra  as  one  compound,  and  explain  it  as  an  exception  to 
Sfitra  34.     In  that  case  the  translation  runs  thus :  ('  Carnivorous 
birds  are  forbidden)  except  the  Kru#£a,  Krau»/«:a,  Vardhrawasa, 


1, 6,  l8.  EATING    AND   FORBIDDEN   FOOD.  65 

be  eaten)  with  the  exception  of  the  leather-nosed 
Lakshma//a. 

37.  Five-toed   animals  (ought  not  to  be  eaten) 
with  the  exception  of  the  iguana,  the  tortoise,  the 
porcupine,  the  hedgehog,  the  rhinoceros,  the  hare, 
and  the  Putikhasha. 

38.  Amongst   fishes,  the  A'e/a  ought  not  to  be 
eaten, 

39.  Nor  the  snake-headed  fish,  nor  the  alligator, 
nor  those  which  live  on  flesh  only,  nor  those  which 
are  misshaped  (like)  mermen. 

PRASNA  I,  PAFALA  6,  KHAATJA  18. 

1.  Honey,  uncooked  (grain),  venison,  land,  roots, 
fruits,  (a  promise  of)  safety,  a  pasture  for  cattle,  a 
house,  and  fodder  for  a  draught- ox  may  be  accepted 
(even)  from  an  Ugra. 

2.  Harita  declares,  that  even  these  (presents)  are 
to  be  accepted  only  if  they  have  been  obtained  by 
a  pupil. 


and  Lakshma«a.' — Haradatta.  This  translation  is  objectionable, 
because  both  the  Kru/^as,  now  called  Kularn  or  Kiiw/fc,  and  the 
Krau«£a,  the  red-crested  crane,  now  called  Saras  (Cyrus),  feed  on 
grain.  Kru&£akrauA£a  is  a  Vedic  dual  and  stands  for  kru«X-a- 
krauw^a  or  kru/3/('akrau«£au. 

37.  Manu  V,  18 ;  Ya^/7. 1, 1 77.  Putikhasha  is,  according  to  Hara- 
datta, an  animal  resembling  a  hare,  and  found  in  the  Himalayas. 

39.  Haradatta  closes  this  chapter  on  flesh-eating  by  quoting 
Manu  V,  56,  which  declares  flesh-eating,  drinking  spirituous  liquor, 
and  promiscuous  intercourse  to  be  allowable,  but  the  abstinence 
therefrom  of  greater  merit.  He  states  that  the  whole  chapter  must 
be  understood  in  this  sense. 

18.  i.  Manu  IV,  247.  'Ugra  denotes  either  a  bad  twice-born 
man  or  the  offspring  of  a  Vai^ya  and  of  a  Sudia-woman.  Other 
persons  of  a  similar  character  must  be  understood  to  be  included 
by  the  term/ — Haradatta. 

[2]  F 


66  APASTAMBA.  1, 6,  18. 


3.  Or  they  (Brahma;/a  householders)  may  accept 
(from  an  Ugra)  uncooked  or  (a  little)  unflavoured 
boiled  food. 

4.  (Of  such   food)  they  shall  not  take  a  great 
quantity  (but  only  so  much  as  suffices  to  support 
life). 

5.  If  (in  times  of  distress)  he  is  unable  to  keep 
himself,  he  may  eat  (food  obtained  from  anybody), 

6.  After  having  touched  it  (once)  with  gold, 

7.  Or  (having  touched  it  with)  fire. 

8.  He  shall  not  be  too  eager  after  (such  a  way  of 
living).     He  shall  leave  it  when  he  has  obtained  a 
(lawful)  livelihood. 

9.  (A  student  of  the  Brahmanic  caste)  who  has 
returned   home   shall    not   eat   (in   the    house)    of 
people  belonging  to  the  three  tribes,  beginning  with 
the    Kshatriya    (i.  e.   of    Kshatriyas,   Valryas,   and 
Madras). 

TO.  He  may  (usually)  eat  (the  food)  of  a  Brah- 
ma#a  on  account  of  (the  giver's)  character  (as  a 
Brahmawa).  It  must  be  avoided  for  particular 
reasons  only. 

4.   Also  this  rule  seems  to  belong  to  Harita,  on  account  of  its 
close  connection  with  the  preceding  two. 

8.  Haradatta  quotes,  in  support  of  the  last  SQtra?,  a  passage  of 
the  jOindogya  Upanishad,  I,  10,  i,  and  one  from  the  AYg-veda, 
IV,  18,  13,  according  to  which  it  would  be  lawful  to  eat  even 
impure  food,  as  a  dog's  entrails,  under  such  circumstances.     Other 
commentators  explain  this  and  the  preceding  three  Sutras  differently. 
According  to  them  the  translation  would  run  thus :  '  If  he  himself 
does  not  find  any  livelihood  (in  times  of  distress,  he  may  dwell  even 
with  low-caste  people  who  give  him  something  to  eat,  and)  he 
may  eat  (food  given  by  them)  paying  for  it  with  (some  small  gift 
in)  gold  or  with  animals.'     This  second  explanation  is  perhaps 
preferable. 

9.  M?.nu  IV,  218,  219,  and  223. 


1, 6,  18.  EATING    AND   FORBIDDEN    FOOD.  67 

11.  He  shall  not  eat  in  a  house  where  (the  host) 
performs  a  rite  which  is  not  a  rite  of  penance,  whilst 
he  ought  to  perform  a  penance. 

12.  But  when  the  penance  has  been  performed, 
he  may  eat  (in  that  house). 

13.  According  to  some  (food  offered  by  people) 
of  any  caste,  who  follow  the  laws  prescribed  -for 
them,  except  that  of  iStidras,  may  be  eaten. 

14.  (In   times  of  distress)    even  the  food  of  a 
6"udra,  who  lives  under  one's  protection  for  the  sake* 
of  spiritual  merit,  (may  be  eaten). 

15.  He  may  eat  it,  after  having  touched  it  (once) 
with  gold  or  with  fire.     He  shall  not  be  too  eager 
after  (such  a' way  of  living).     He  shall  leave  it  when 
he  obtains  a  (lawful)  livelihood. 

1 6.  Food  received  from  a  multitude  of  givers 
must  not  be  eaten, 

17.  Nor  food  offered  by  a  general  invitation  (to 
all  comers). 

1 8.  Food   offered    by  an   artisan   must  not  be 
eaten, 

19.  Nor  (that  of  men)  who  live  by  the  use  of 
arms  (with  the  exception  of  Kshatriyas), 

11.  '  If  a  Brahma«a  who  has  been  ordered  to  perform  a  penance, 
performs  a  Vai-s-vadeva  or  other  rite  without  heeding  the  order  of 
his  spiritual  teacher,  then  a  student  who  has  returned  home  ought 
not  to  eat  in  his  house,  until  the  enjoined  penance  has  been  per- 
formed/— Haradatta. 

12.  '  The  use  of  the  part.  perf.  pass.  "  performed  "  indicates  that 
he  must  not  eat  there,  whilst  the  penance  is  being  performed.' — 
Haradatta. 

14.  Y%».  I,  166.  15.   Manu  IV,  223. 

16.  Manu  IV,  209.  17.    Manu  IV,  209;  Ya^#.  I,  168. 

1 8.  Manu  IV,  210,  215;  Ya^«.  I,  162-164. 

19.  Ya^«.  I,  104. 

F  2 


68  APASTAMBA.  T,  6,  18. 

20.  Nor  (that  of  men)  who  live  by  letting  lodgings 
or  land. 

21.  A  (professional)  physician  is  a  person  whose 
food  must  not  be  eaten, 

22.  (Also)  a  usurer, 

23.  (Also)  a  Brahma^a  who  has  performed  the 
Dikshawiyesh/i  (or  initiatory  ceremony  of  the  Soma- 
sacrifice)  before  he  has  bought  the  king  (Soma). 

24.  (The  food  given  by  a  person  who  has  per- 
formed the  Dikshattiyesh/'i  may  be  eaten),  when  the 
victim  sacred  to  Agni  and  Soma  has  been  slain. 

25.  Or   after   that   the  omentum  of  the  victim 
(sacred  to  Agni  and  Soma)  has  been  offered. 

26.  For  a  Brahmarca  declares,  '  Or  they  may  eat 
of  the  remainder  of  the  animal,  after  having  set 
apart  a  portion  for  the  offering.' 

27.  A  eunuch  (is  a  person  whose  food  must  not 
be  eaten), 

28.  (Likewise)  the  (professional)  messenger  em- 
ployed by  a  king  (or  others), 

29.  (Likewise  a  Brahmawa)  who  offers  substances 
that  are  not  fit  for  a  sacrifice, 

30.  (Likewise)  a  spy, 

21.  Manu  IV,  212;  Yagn.  I,  162. 

22.  Manu  IV,  210;  Ya^«.  I,  161. 

23.  'That  is  to  say,  one  who  has  begun,  but  not  finished  a 
Soma-sacrince.' — Haradatta.     Manu  IV,  210,  and  Gopatha-brah- 
ma«a  III,  19. 

25.   Aitareya-brahmawa  II,  i,  9. 

27.  Manu  IV,  211;  Ya^«.  I,  161.  . 

28.  The  village  or  town  messengers  are  always  men  of  the 
lowest  castes,  such  as  the  Mahars  of  Maharashtra. 

29.  'For  example,  he  who  offers  human  blood  in   a  magic 
rite.' — Haradatta. 

30.  Haradatta  explains  Hri,  translated  by  'spy/  to  mean  'a 


1, 6,  19.     EATING  AND  FORBIDDEN  FOOD.         69 

31.  (Also)  a  person  who  has  become  an  ascetic 
without  (being  authorized  thereto  by)  the  rules  (of 
the  law), 

32.  (Also)    he  who    forsakes    the   sacred    fires 
(without  performing  the  sacrifice  necessary  on  that 
occasion), 

33.  Likewise  a   learned   Brahmawa  who  avoids 
ever)  body,  or  eats  the  food  of  anybody,  or  neglects 
the  (daily)  recitation  of  the  Veda,  (and)  he  whose 
(only  living)  wife  is  of  the  .Sudra  caste. 

PRASNA  I,  PAT  ALA.  6,  KHANDA  19. 

1.  A  drunkard,  a  madman,  a   prisoner,  he  who 
learns  the  Veda  from  his  son,  a  creditor  who  sits 
with   his   debtor   (hindering   the   fulfilment   of   his 
duties),  a  debtor  who  thus  sits  (with  his  creditor, 
are  persons  whose  food  must  not  be  eaten)  as  long 
as  they  are  thus  engaged  or  in  that  state. 

2.  Who  (then)  are  those  whose  food  may  be  eaten  ? 

secret  adherent  of  the  Sakta  sect '  (gud%aHri,  .rakta//).     The  exist- 
ence of  this  sect  in  early  times  has  not  hitherto  been  proved. 

31.  Haradatta  gives  the  6akyas  or  Bauddhas  as  an  instance. 
But  it  i?  doubtful,  whether  Apastamba  meant  to  refer  to  them, 
though  it  seems  probable  that  heretics  are  intended. 

32.  Ya§v*.  I,  1 60. 

33.  'Who  avoids  everybody,  i.e.  who  neither  invites  nor  dines 
with  anybody.' — Haradatta. 

19.  i.  ManuIV,  207;  Yagn.  I,  «6i,  162.  Another  commentator 
explains  awika,  translated  above  '  he  who  learns  the  Veda  from  his 
son;  by  '  a  money-lender,'  and  combines  pratyupavish/a^  with 
this  word,  i.e.  'a  money-lender  who  sits  with  his  debtor  hindering 
him  from  fulfiliing  his  duties.'  This  manner  of  forcing  a  debtor 
to  pay,  which  is  also  called  Afarita  (see  Manu  VIII,  49),  is,  though 
illegal,  resorted  to  sometimes  even  now. 

2.  '  The  object  of  this  Sutra  is  to  introduce  the  great  variety  of 
opinions  quoted  below.' — Haradatta. 


yO  APASTAMBA.  I,  6,  19. 

3.  Ka«va  declares,  that  it  is  he  who  wishes  to 

give. 

4.  Kautsa  declares,  that  it  is  he  who  is  holy. 

5.  Varshyayawi  declares,  that  it  is  every  giver  (of 

food). 

6.  For  if  guilt  remains  fixed  on  the  man  (who 
committed  a  crime,  then  food  given  by  a  sinner)  may 
be  eaten  (because  the  guilt  cannot  leave  the  sinner). 
But  if  guilt  can  leave  (the  sinner  at  any  time,  then 
food  given  by  the  sinner  may  be  eaten  because)  he 
becomes  pure  by  the  gift  (which  he  makes). 

7.  Offered   food,  which    is  pure,  may  be  eaten, 
.according    to    Eka,    Kimika,    Ka#va,    Kutsa,    and 
Pushkarasadi. 

8.  Varshyayawi's   opinion    is,  that    (food)    given 
unasked  (may  be  accepted)  from  anybody. 

9.  (Food  offered)  willingly  by  a  holy  man  may  be 
eaten. 

10.  Food  given  unwillingly  by  a  holy  man  ought 
not  to  be  eaten. 

11.  Food  offered  unasked  by  any  person  what- 
soever may  be  eaten, 

12.  '  But  not  if  it  be  given  after  an  express  pre- 
vious announcement ;'  thus  says  Harita. 

13.  Now  they  quote  also  in  a  Purawa  the  follow- 
ing two  verses  : 


4.  'Holy'  means  not  only  'following  his  lawful  occupations,' 
but  particularly  '  practising  austerities,  reciting  prayers,  and  offering 
burnt-oblations.' — Haradatta. 

10.  Another  commentator  explains  this  Sutra  thus :  '  He  need 
not  eat  the  food  offered  by  a  righteous  man,  if  he  himself  does  not 
wish  to  do  so.' — Haradatta. 

13.  See  Manu  IV,  248  and  249,  where  these  identical  verses 
occur. 


I,  7,  20.      FORBIDDEN   FOOD  |    LAWFUL   LIVELIHOOD.        7  I 

'  The  Lord  of  creatures  has  declared,  that  food 
offered  unasked  and  brought  by  the  giver  himself, 
may  be  eaten,  though  (the  giver  be)  a  sinner, 
provided  the  gift  has  not  been  announced  before- 
hand. The  Manes  of  the  ancestors  of  that  man  who 
spurns  such  food,  do  not  eat  (his  oblations)  for  fifteen 
years,  nor  does  the  fire  carry  his  offerings  (to  the 
gods).' 

14.  (Another  verse  from  a  Purawa  declares) :  '  The 
food  given  by  a  physician,  a  hunter,  a  surgeon,  a 
fowler,  an  unfaithful  wife,  or  a  eunuch  must  not  be 
eaten.' 

15.  Now  (in  confirmation  of  this)  they  quote  (the 
following  verse) :    '  The  murderer   of  a  Brahmawa 
learned  in  the  Veda  heaps  his  guilt  on  his  guest,  an 
innocent  man  on  his  calumniator,  a  thief  set  at  liberty 
on  the  king,  and  the  petitioner  on  him  who  makes 
false  promises.' 

PRASNA  I,  PArALA  7,  KHA#Z>A  20. 

1.  He  shall  not  fulfil  his  sacred  duties  merely  in 
order  to  acquire  these  worldly  objects  (as  fame,  gain, 
and  honour). 

2.  For  when  they  ought  to  bring  rewards,  (duties 
thus  fulfilled)  become  fruitless. 

3.  (Worldly  benefits)  are  produced  as  accessories 
(to  the  fulfilment  of  the  law),  just  as  in  the  case  J  a 
mango  tree,  which  is  planted  in  order  to  obtain  fruit, 
shade  and  fragrance  (are  accessory  advantages). 

14.  Manu  IV,  211,  212. 

15.  Regarding  the  liberation  of  the  thief,  see  Apastamba  I,  9. 
25,  4.     A  similar  verse  occurs  Manu  VIII,  317,  which  has  caused 
the  confusion  observable  in  many  MSS.,  as  has  been  stated  in  the 
critical  notes  to  the  text. 


72  APASTAMBA.  I,  7,  2O. 

4.  But  if  (worldly  advantages)  are  not  produced, 
(then  at  least)  the  sacred  duties  have  been  fulfilled. 

5.  Let  him  not  become  irritated  at,  nor  be  de- 
ceived by  the  speeches  of  hypocrites,  of  rogues,  of 
infidels,  and  of  fools. 

6.  For  Virtue  and  Sin  do  not  go  about  and  say, 
'  Here  we  are  ; '  nor  do  gods,  Gandharvas,  or  Manes 
say  (to  men),  '  This  is  virtue,  that  is  sin.' 

7.  But  that  is  virtue,  the  practice  of  which  wise 
men  of  the  three  twice-born  castes  praise  ;  what  they 
blame,  is  sin. 

8.  He  shall  regulate  his  course  of  action  according 
to  the  conduct  which  in  all  countries  is  unanimously 
approved  by  men  of  the  three  twice-born  castes, 
who  have  been  properly  obedient  (to  their  teachers), 
who  are  aged,  of  subdued  senses,  neither  given  to 
avarice,  nor  hypocrites. 

9.  Acting  thus  he  will  gain  both  worlds. 

10.  Trade  is  not  lawful  for  a  Brahma^a. 

11.  In  times  of  distress  he  may  trade  in  lawful 
merchandise,  avoiding  the  following  (kinds),  that  are 
forbidden : 

12.  (Particularly)  men,  condiments   and    liquids, 
colours,  perfumes,  food,  skins,    heifers,    substances 

20.  7.  The  Sulra  is  intended  to  show  how  the  law  should  be 
ascertained  in  difficult  cases.  Haradatta' quotes  here  the  passage  of 
Ya^vz.  I,  9,  on  Parishads,  and  states  that  the  plural  aryfU  shows 
that  three  or  four  must  be  employed  to  arrive  at  a  decision.  See 
also  Manu  XII,  108  seq. 

8.  Manu  I,  6. 

11.  This  Sutra,  which  specifies  only  one  part  of  a  Vauya's  occu- 
pations as  permissible  for  Brahmawas  in  distress,  implies,  according 
to  Haradatta,  that  his  other  occupations  also,  as  well  as  those  of  a 
Kshatriya,  are  permissible.     Manu  IV,  6 ;  X,  82  ;  \%«.  Ill,  35. 

12.  Manu  X,  86-89;  Ya^«.  Ill,  36-39. 


T,  7,  21.  LAWFUL   LIVELIHOOD.  73 


used  for  glueing  (such  as  lac),  water,  young  corn- 
stalks, substances  from  which  spirituous  liquor  may 
be  extracted,  red  and  black  pepper,  corn,  flesh,  arms, 
and  the  hope  of  rewards  for  meritorious  deeds. 

13.  Among  (the  various  kinds  of)  grain  he  shall 
especially  not  sell  sesamum  or  rice  (except  he  have 
grown  them  himself). 

14.  The  exchange  of  the   one  of  these  (above- 
mentioned  goods)  for  the  other  is  likewise  unlawful. 

15.  But  food  (may  be  exchanged)  for  food,  and 
slaves  for  slaves,  and  condiments  for  condiments,  and 
perfumes  for  perfumes,  and  learning  for  learning. 

1 6.  Let  him  traffic  with  lawful  merchandise  which 
he  has  not  bought, 

PRASNA  I,  FATAL  A  7,  KHAATDA  21. 

1.  With  Mu/Z^a-grass,  Balba^a-grass  (and  articles 
made  of  them),  roots,  and  fruits, 

2.  And  with  (other  kinds  of)  grass  and  wood  which 
have  not  been  worked  up  (into  objects  of  use). 

3.  He  shall  not  be  too  eager  (after  such  a  live- 
lihood). 

4.  If  he  obtains  (another  lawful)  livelihood,  he 
shall  leave  off  (trading). 


1 3.  The  exception  stated  above,  is  given  by  Haradatta  on  the 
iiuthority  of  Manu  X,  90  ;  Ya^w.  Ill,  39. 

15.  'From  the  permission  to  exchange  learning  for  learning,  it 
may  be  known  that  it  is  not  lawful  to  sell  it.' — Haradatta.  Manu 
X,  94. 

21.  2.  'Since  it  is  known  that  Muw^a  and  Balba^a  are  kinds 
of  grass,  it  may  be  inferred  from  their  being  especially  mentioned 
(in  Sutra  i)  that  objects  made  of  them  (may  be  also  sold).' — 
Haradatta. 

4.  V%;7.  Ill,  35. 


74  APASTAMBA.  I,  7, 21. 


5.  Intercourse  with  fallen  men  is  not  ordained, 

6.  Nor  with  Apapatras. 

7.  Now  (follows  the  enumeration  of)  the  actions 
which  cause  loss  of  caste  (Pataniya). 

8.  (These  are)  stealing  (gold),  crimes  whereby  one 
becomes   an    Abhi^asta,    homicide,  neglect    of   the 
Vedas,  causing  abortion,  incestuous  connection  with 
relations  born  from  the  same  womb  as  one's  mother 
or  father,  and  with  the  offspring  of  such   persons, 
drinking  spirituous  liquor,  and  intercourse  with  per- 
sons the  intercourse  with  whom  is  forbidden. 

9.  That  man  falls  who  has  connection  with  a  female 
friend  of  a  female  Guru,  or  with  a  female  friend  of  a 
male  Guru,  or  with  any  married  woman. 

10.  Some  (teachers  declare),  that  he  does  not  fall 
by  having  connection  with  any  other  married  female 
except  his  teacher's  wife. 

n.  Constant  commission  of  (other)  sins  (besides 
those  enumerated  above)  also  causes  a  man  to  lose 
his  caste. 

12.  Now  follows  (the  enumeration  of)   the  acts 
which  make  men  impure  (Asu/fckara). 

13.  (These  are)  the  cohabitation  of  Aryan  women 
with  .Stidras, 

14.  Eating  the  flesh  of  forbidden  (creatures). 


5.  Manu  XI,  180. 

6.  Regarding  the  definition  of  the  word  Apapatra,  see  above,  I, 
5,  16,  29. 

8.  The  crimes  by  which  a  person  becomes  Abhirasta  are  enu- 
merated below,  I,  9,  24,  6  seq.,  where  an  explanation  of  the  term 
will  be  given. 

9.  Regarding  the  '  male  Gurus '  see  above.     By  '  female  Gurus ' 
their  wives  are  meant. 

10.  I  e.  he  need  not  perform  so  heavy  a  penance. 


1,8,22.     PENANCE;  KNOWLEDGE  OF  THE  ATMAN.       75 

15.    As  of  a  dog,  a  man,  village  cocks  or  pigs,  car- 
nivorous animals, 
••I 6.    Eating  the  excrements  of  men, 

17.  Eating  what  is  left  by  a  Sudra,  the  cohabita- 
tion of  Aryans  with  Apapatra  women. 

1 8.  Some  declare,  that  these  acts  also  cause  a  man 
to  lose  his  caste. 

19.  Other  acts  besides   those  (enumerated)   are 
causes  of  impurity. 

20.  He  who  learns  (that  a  man  has)  committed 
a  sin,  shall  not  be   the  first  to  make  it  known  to 
others  ;  but  he  shall  avoid  the  (sinner),  when  per- 
forming religious  ceremonies. 

PRASNA  I,  PATALA  8,  KHAJVDA  22. 

1.  He  shall  employ  the  means  which  tend  to  the 
acquisition  of  (the  knowledge  of)  the  Atman,  which 
are  attended  by  the  consequent  (destruction  of  the 
passions,  and)  which  prevent  the  wandering  (of  the 
mind  from  its  object,  and  fix  it  on  the  contemplation 
of  the  Atman). 

2.  There  is  no  higher  (object)  than  the  attain- 
ment of  (the  knowledge  of  the)  Atman. 

3.  We  shall  quote  the  verses  (from    the  Veda) 

20.  '  That  is  to  say,  he  is  not  to  invite  the  sinner  to  dinners, 
given  at  the  occasion  of  religious  ceremonies.' — Haradatta. 

22.  i.  The  knowledge  of  the  Vedanta  and  the  means  which  pre- 
pare men  for  the  knowledge  of  the  Atman,  the  '  Self,  the  universal 
soul,'  are  placed  in  this  Pa/ala  at  the  head  of  the  penances,  because 
they  are  most  efficacious  for  the  removal  of  all  sin.  The  means 
are  absence  of  anger  &c.,  which  are  enumerated  I,  8,  23,  6. 

2.  Haradatta  gives  in  his  commentary  a  lengthy  discussion  on 
the  Atman,  which  corresponds  nearly  to  Ankara's  Introduction  to 
and  Commentary  on  the  first  Sutra  of  Badaraya«a. 

3.  According    to   Haradatta,  the  following  verses  are   taken 
from  an  Upanishad. 


76  APASTAMBA.  1,8,22. 


which  refer  to  the  attainment   of   (the    knowledge 
of)  the  Atman. 

4.  All  living  creatures  are  the  dwelling  of  him 
who  lies  enveloped  in  matter,  who  is  immortal  and 
who  is  spotless.     Those  become  immortal  who  wor- 
ship him  who  is  immovable  and  lives  hi  a  movable 
dwelling. 

5.  Despising  all  that  which  in  this  world  is  called 
an  object  (of  the  senses)  a  wise  man  shall  strive  after 
the  (knowledge  of  the)  Atman. 

6.  O  pupil,  I,  who  had  not  recognised  in  my  own 
self  the  great  self-luminous,  universal,  (absolutely) 
free  Atman,  which    must   be  obtained  without  the 
mediation  of  anything  else,  desired  (to  find)  it  in 
others  (the  senses).     (But  now  as  I  have  obtained 
the  pure  knowledge,  I  do  so  no  more.)     Therefore 
follow  thou  also  this  good  road  that  leads  to  welfare 
(salvation),  and  not  the  one  that  leads  into  misfor- 
tune (new  births). 

7.  It  is  he  who  is  the  eternal  part  in  all  creatures, 
whose  essence  is  wisdom,  who  is  immortal,  unchange- 
able, destitute  of  limbs,  of  voice,  of  the  (subtle)  body, 

4.  The  spotless  one  &c.  is  the  Paramatman.     The  spots  are 
merit  and  demerit  which,  residing  in  the  Manas,  the  internal  organ 
of  perception,  are  only  falsely  attributed  to  the  Atman,  « the  soul.' 
To  become  immortal  means  '  to  obtain  final  liberation.' 

5.  It  seems  to  me  that  Haradatta's  explanation  of  the  words 
'  idam  idi  ha  idi  ha '  is  wrong.     They  ought  to  be  divided  thus, 
'  idamid,  iha  id,  iha  loke.'     The  general  sense  remains  the  same, 
and  there  is  no  necessity  to  assume  very  curious  and  otherwise 
unknown  Vedic  forms. 

6.  The  verse  is  addressed  by  a  teacher  to  his  pupil.     My  trans- 
lation strictly  follows  Haradatta's  gloss.     But  his  interpretation  is 
open  to  many  doubts.     However,  I  am  unable  to  suggest  anything 
better. 

7.  The  Sutra  contains  a  further  description  of  the  Paramatman. 


I,  8.  23.       PENANCE  :    KNOWLEDGE   OF   THE   ATMAN.         77 

(even)  of  touch,  exceedingly  pure  ;  he  is  the  uni- 
verse, he  is  the  highest  goal ;  (he  dwells  in  the 
middle  of  the  body  as)  the  Vishuvat  day  is  (the 
middle  of  a  Sattra-sacrifice) ;  he,  indeed,  is  (accessi- 
ble to  all)  like  a  town  intersected  by  many  streets. 

8.  He  who  meditates  on  him,  and  everywhere 
and  always  lives  according  to  his  (commandments), 
and  who,  full  of  devotion,  sees  him  who  is  difficult 
to  be  seen  and  subtle,  will  rejoice  in  (his)  heaven. 

PRASNA  I,  PAFALA  8,  KHANDA  23. 

1.  That  Brahmawa,  who  is  wise  and  recognises 
all   creatures  to  be  in  the  Atman,  who  pondering 
(thereon)  does  not  become  bewildered,  and  who  re- 
cognises the  Atman  in  every  (created)  thing,  shines, 
indeed,  in  heaven. 

2.  He,  who  is  intelligence  itself  and  subtler  than 
the  thread  of  the  lotus-fibre,  pervades  the  universe, 
and  who,  unchangeable  and  larger  than  the  earth, 
contains  the  universe ;  he,  who  is  different  from  the 
knowledge  of  this  v;orld,  obtained   by   the   senses 
and  identical  with  its  objects,  possesses  the  highest 
(form  consisting  of  absolute  knowledge).     From  him, 
who   divides   himself,   spring   all    (created)    bodies. 
He    is    the    primary    cause,    he    is    eternal,    he    is 
unchangeable. 

8.  Haradatta  explains  the  word  vish/ap,  'heaven,'  by  'pain- 
freed  greatness,'  apparently  misled  by  a  bad  etymology.  The 
heaven  of  the  Atman  is,  of  course,  liberation,  that  state  where  the 
individual  soul  becomes  merged  in  the  Brahman  or  Paramatman, 
which  is  pure  essence,  intelligence  and  joy. 

23.  2.  This  Sutra  again  contains  a  description  of  the  Para- 
matman. The  translation  strictly  follows  the  commentary,  though 
the  explanation,  given  in  the  latter,  is  open  to  objections. 


APASTAMBA.  I,  9.  24. 


3.  But  the  eradication  of  the  faults  is  brought 
about  in  this  life  by  the  means  (called  Yoga).  A  wise 
man  who  has  eradicated  the  (faults)  which  destroy 
the  creatures,  obtains  salvation. 

4.  Now  we  will  enumerate  the  faults  which  tend 
to  destroy  the  creatures. 

5.  (These  are)  anger,  exultation,  grumbling,  covet- 
ousness,  perplexity,  doing    injury,  hypocrisy,  lying, 
gluttony,  calumny,  envy,  lust,  secret  hatred,  neglect 
to  keep  the  senses  in  subjection,  neglect   to   con- 
centrate the  mind.     The  eradication  of  these  (faults) 
takes  place  through  the  means  of  (salvation  called) 
Yoga. 

6.  Freedom   from    anger,  from  exultation,  from 
grumbling,  from  covetousness,  from  perplexity,  from 
hypocrisy  (and)  hurtfulness  ;  truthfulness,  moderation 
in  eating,  silencing  slander,  freedom  from  envy,  self- 
denying  liberality,  avoiding  to  accept  gifts,  upright- 
ness, affability,  extinction  of  the  passions,  subjection 
of  the  senses,  peace  with  all  created  beings,  con- 
centration (of  the  mind  on  the  contemplation  of  the 
Atman),  regulation  of  one's   conduct  according  to 
that  of  the  Aryas,  peacefulness  and  contentedness  ; 
—  these  (good  qualities)  have  been  settled  by  the 
agreement  (of  the  wise)  for  all  (the  four)  orders  ;  he 
who,  according  to  the  precepts  of  the   sacred  law; 
practises  these,  enters  the  universal  soul. 

PRASNA  I,  PAFALA  9,  KHAMDA  24. 

i.  He  who  has  killed  a  Kshatriya  shall  give  a 
thousand  cows  (to  Brahmawas)  for  the  expiation  of 
his  sin. 

24.  i.  Manu  XI,  1  28;  Yagn.  Ill,  266.    Others  explain  the  phrase 
vairayatanartham,  '  for  the  expiation  of  his  sin/  thus  :  '  He,  who  is 


1, 9,  24.  PENANCE.  79 

2.  (He  shall  give)  a  hundred  cows  for  a  Vaiyya, 

3.  Ten  for  a  *Stidra, 

4.  And  in  every  one  (of  these   cases)  one   bull 
(must  be  given)  in  excess  (of  the  number  of  cows) 
for  the  sake  of  expiation. 

5.  And  if  women  of  the  (three  castes  mentioned 
have  been  slain)  the  same  (composition  must  be  paid). 

6.  He  who  has  slain  a  man  belonging  to  the  two 
(hrst-mentioned  castes)  who  has  studied  the  Veda, 
or  had  been  initiated  for  the  performance  of  a  Soma- 
sacrifice,  becomes  an  AbhLrasta. 

7.  And  (he  is  called  an  Abhi.yasta)  who  has  slain 
a  man  belonging  merely  to    the    Br&hmawa   caste 
(though  he  has  not  studied  the  Vecla  or  been  initi- 
ated for  a  Soma-sacrifice), 


slain  by  anybody,  becomes,  in  dying,  an  enemy  of  his  slayer  (and 
thinks),  "  O  that  I  might  slay  him  in  another  life,"  for  the  removal 
of  this  enmity ! ' — Haradatta.  I  am  strongly  inclined  to  agree  with 
the  other  commentator,  and  to  translate  vairayatanartham, '  in  order 
to  remove  the  enmity.'  I  recognise  in  this  fine  a  remnant  of  the 
law  permitting  compositions  for  murder  which  was  in  force  in 
ancient  Greece  and  among  the  Teutonic  nations.  With  the  expla- 
nation adopted  by  Haradatta,  it  is  impossible  to  find  a  reasonable 
interpretation  for  prayaj&ttartha^,  Sutra  4.  Haradatta,  seduced 
by  the  parallel  passage  of  Manu,  takes  it  to  be  identical  with  vai- 
rayatanirtham.  I  propose  to  translate  our  Sutra  thus :  '  He  who 
has  killed  a  Kshatriya  shall  give  a  thousand  cows  (to  the  relations 
of  the  murdered  man)  in  order  to  remove  the  enmity.'  According 
to  Baudhayana  I,  10.  19.  i  (compare  Zeitschr.  d.  D.  Morg.  Ges., 
vol.  41,  pp.  672-76  ;  Festgruss  an  Roth,  pp.  44-52),  the  cows  are 
to  be  given  to  the  king. 

2.  Manu  XI,  130;.  Ya^«.  Ill,  267. 

3.  Manu  XI,  131;  Ya^«.  Ill,  267. 

6.  Manu  XI,  87.  Abhi^asta  means  literally  'accused,  accursed,' 
and  corresponds  in  Apastamba's  terminology  to  the  mahapatakin  of 
Manu  and  Ya^»avalkya,  instead  of  which  latter  word  Manu  uses  it 
occasionally,  e.g.  II,  185. 


8O  APASTAMBA.  I,  9,  24. 

8.  Likewise  he  who  has  destroyed  an  embryo  of  a 
(Brahma«a,  even  though  its  sex  be)  undistinguishable, 

9.  Or  a  woman  (of  the  Brahma;/a  caste)  during 
her  courses. 

10.  (Now  follows)  the  penance  for  him  (who  is  an 
Abhirasta). 

11.  He  (himself)  shall  erect  a  hut  in  the  forest, 
restrain  his  speech,  carry  (on  his  stick)  the  skull  (of 
the  person  slain)  like  a  flag,  and  cover  the  space 
from  his  navel  to  his  knees  with  a  quarter  of  a  piece 
of  hempen  cloth. 

12.  The  path  for  him  when  he  goes  to  a  village, 
is  the  space  between  the  tracks  (of  the  wheels). 

13.  And  if  he  sees  another  (Arya),  he  shall  step 
out  of  the  road  (to  the  distance  of  two  yards). 

14.  He  shall  go  to  the  village,  carrying  a  broken 
tray  of  metal  of  an  inferior  quality. 

15.  He  may  go  to  seven  houses  only,  (crying,) 
'  Who  will  give  alms  to  an  Abhwasta  ? ' 

1 6.  That  is  (the  way  in  which  he  must  gain)  his 
livelihood. 

17.  If  he  dpes  not  obtain  anything  (at  the  seven 
houses),  he  must  fast. 

1 8.  And  (whilst  performing  this  penance)  he  must 
tend  cows. 

19.  When  they  leave  and  enter  the  village,  that  is 
the  second  occasion  (on  which  he  may  enter)  the 
village. 

9.  '  Others  interpret  atreyi,  "  during. her  courses,"  by  "belonging 
to  the  race  of  Atri.'" — Haradntta. 

ii.  Others  say  that  he  may  carry  the  skull  of  any  corpse. 
This  Sutra  is  to  be  construed  with  Sfltra  14,  Sutras  12  and  13 
being  inserted  parenthetically.— Haradatta.  Manu  XI,  72-78; 
Y%;7.  Ill,  243. 


T,  9,  24.  PENANCE.  8 1 

20.  After  having  performed   (this    penance)    for 
twelve  years,  (he  must  perform)  the  ceremony  known 
(by  custom),  through  which  he  is  re-admitted  into 
the  society  of  the  good. 

2 1 .  Or  (after  having  performed  the  twelve  years' 
penance),  he  may  build  a  hut  on  the  path  of  robbers, 
and  live  there,  trying  to  take  from  them  the  cows  of 
Brahma/zas.     He  is  free  (from  his  sin),  when  thrice 
he  has  been  defeated  by  them,  or  when  he  has  van- 
quished them. 

22.  Or  he  is  freed  (from  his  sin),   if  (after  the 
twelve  years'  penance)  he  bathes  (with  the  priests) 
at  the  end  of  a  horse-sacrifice. 

23.  This  very  same  (penance  is  ordained)  for  him 
who,  when  his  duty  and  love  of  gain  come  into  con- 
flict, chooses  the  gain. 

24.  If  he  has  slain  a  Guru  or  a  Brahma«a,  who 
has  studied  the  Veda  and  finished  the  ceremonies  of 
a  Soma-sacrifice,  he  shall  live  according  to  this  very 
same  rule  until  his  last  breath. 

25.  He  cannot  be  purified  in  this  life.     But  his 
sin  is  removed  (after  death). 

20.  'I.e.  after  having  performed  the  penance,  he  shall  take 
grass  and  offer  it  to  a  cow.     If  the  cow  approaches  and  confidingly 
eats,  then  one  should  know  that  he  has  performed  the  penance 
properly,  not  otherwise.' — Haradatta.     Manu  XI,  195  and  196. 

21.  Manu  XI,  81. — Thus  Haradatta,  better,  'when  thrice  he 
has  fought  with  them/  see  the  Pet,  Diet.  s.  v.  radh. 

22.  Manu  XI,  83  ;  Weber,  Ind.  Stud.  X,  67. 

23.  'Or   the    Sutra  may  have  reference  to   unrighteous  gain 
acquired  by  false  testimony  and  the  like.' — Haradatta. 

24.  '  Guru  means  "the  father  and  the  rest." ' — Haradatta. 

25.  'His  sin  is  removed  after  death.     Hence  the  meaning  is 
that  his  sons  or  other  (relations)  may  perform  the  funeral  cere- 
monies and  the  like.     But  others  think  that  the  first  part  of  the 
Sutra  forbids  this,  and  that  the  meaning  of  pratyapattiA  (can  be 

[2]  G 


8a  APASTAMBA.  i,  9, 25, 

PRASNA  I,  PATALA  9,  KHAM>A  25. 

1.  He  who  has  had  connection  with  a  Guru's  wife 
shall  cut  off  his  organ  together  with  the  testicles, 
take  them  into  his  joined  hands  and  walk  towards 
the  south   without    stopping,   until  he   falls   down 
dead. 

2.  Or  he  may  die    embracing   a  heated  metal 
image  of  a  woman. 

3.  A  drinker  of  spirituous  liquor  shall  drink  ex- 
ceedingly hot  liquor  so  that  he  dies. 

4.  A  thief  shall  go  to  the  king  with  flying  hair, 
carrying  a  club  on  his  shoulder,  and  tell  him  his 
deed.     He  (the  king)  shall  give  him  a  blow  with 
that  (club).     If  the  thief  dies,  his  sin  is  expiated. 

5.  If  he  is  forgiven  (by  the  king),  the  guilt  falls 
upon  him  who  forgives  him, 

6.  Or   he  may  throw  himself  into  the   fire,  or 
perform  repeatedly  severe  austerities, 

7.  Or  he  may  kill  himself  by  diminishing  daily 
his  portion  of  food, 

8.  Or  he  may  perform  "Krikkkra.  penances  (un- 
interruptedly) for  one  year. 


purified)  is  "  connection  by  being  received  as  a  son  or  other  rela- 
tion." ' — Haradatta. 

25.  i.  Haradatta's  explanation  of  a  'Guru's  wife'  by  'mother' 
rests  on  a  comparison  of  similar  passages  from  other  Smr/tis,  where 
a  different  *  penance '  is  prescribed  for  incestuous  intercourse  with 
other  near  relations,  Manu  XI,  105;  Ya^«.  Ill,  259. 

2.  Manu  XI,  104;  Ya^«.  Ill,  259.   • 

3.  Manu  XI,  91,  92  ;  Ya^fl.  Ill,  253. 

4.  I.e.  who  has  stolen  the  gold  of  a  BrShma«a.     Manu  VIII, 
314,  316;  XI,  99-101 ;  Ya§#.  Ill,  257. 

5.  Manu  VIII,  317.  6.  Manu  XI,  102. 

8.  According  to  Haradatta  this  Sutra  refers  to  all  kinds  of  sins, 


1,9,25'  PENANCE.  83 

9.  Now  they  quote  also  (the  following  verse) : 
i.o.  Those  who  have  committed  a  theft  (of  gold), 
drunk  spirituous  liquor,  or  had  connection  with  a 
Guru's  wife,  but  not  those  who  have  slain  a  Brah- 
mawa,  shall  eat  every  fourth  meal-time  a  little  food, 
bathe  at  the  times  of  the  three  libations  (morning, 
noon,  and  evening),  passing  the  day  standing  and 
the  night  sitting.  After  the  lapse  of  three  years 
they  throw  off  their  guilt. 

11.  (A  man  of  any  caste)  excepting  the  first,  who 
has  slain  a  man  of  the  first  caste,  shall  go  on  a 
battle-field   and   place   himself  (between    the    two 
hostile   armies).     There   they   shall  kill  him  (and 
thereby  he  becomes  pure). 

12.  Or  such  a  sinner  may  tear  from  his  body  and 
make  the  priest  offer  as  a,  burnt-offering  his  hair, 
skin,  flesh,  and  the  rest,  and  then  throw  himself  into 
the  fire. 

13.  If  a  crow,  a  chameleon,  a  peacock,  a  Brahmawl 
duck,  a  swan,  the  vulture  called  Bhasa,  a  frog,  an 
ichneumon,  a  musk-rat,  or  a  dog  has  been  killed, 
then  the  same  penance  as  for  a  .Sttdra  must  be  per- 
formed. 


and  it  must  be  understood  that  the  l&fkkhra.  penances  must  be 
heavy  for  great  crimes,  and  lighter  for  smaller  faults;  see  also 
below,  I,  9,  27,  7  and  8. 

9.   Haradatta  states  that  the  verse  is  taken  from  a  Purina. 

11.  Maim  XI,  74;  Y$£*.  Ill,  248. 

12.  The   Mantras   given   in  the   commentary,   and  a  parallel 
passage  of  VasishMa  XX,  25-26,  show  that  this  terrible  penance 
is  not  altogether  a  mere  theory  of  Apastamba.     Ya^«f.  Ill,  247, 

13.  'According  to  some,  the  penance  must  be  performed  if  all 
these  animals  together  have  been  slain ;  according  to  others,  if  only 
one  of  them  has  been  killed; — Haradatta,     Manu  XI,  132,  136; 

w.  Ill,  270-272. 

G  2 


84  APASTAMIJA.  I,  9,  26. 

PRASNA   I,  PATALA  9,  KHA^^A  26. 

1.  (The  same  penance  must  be  performed),  if  a 
milch-cow  or  a  full-grown  ox  (has  been  slain),  without 
a  reason. 

2.  And  for  other  animals  (which  have  no  bones), 
if  an  ox-load  of  them  has  been  killed. 

3.  He  who  abuses  a  person  who  (on  account  of 
his  venerability)  ought  not  to  be  abused,  or  speaks 
an  untruth  (regarding  any  small  matter)  must  ab- 
stain for  three  days  from  milk,  pungent  condiments, 
and  salt. 

4.  (If  the  same  sins  have  been  committed)  by  a 
^Sudra,  he  must  fast  for  seven  days. 

5.  And  the  same  (penances    must  also  be  per- 
formed) by  women,  (but  not  those  which  follow). 

6.  He  who  cuts  off  a  limb  of  a  person  for  whose 
murder  he  would  become  an  Abhi.sasta  (must  per- 
form the  penance  prescribed  for  killing  a  -Stidra), 
if  the   life    (of  the  person   injured)    has  not  been 
endangered. 

2G.  i.  'A  reason  '  for  hurting  a  cow  is,  according  to  Haradatta, 
anger,  or  the  desire  to  obtain  meat. 

2.  Manu  XI,  141;    Ya^».  Ill,  269.     That  'animals  without 
bones/  i.e.  insects  or  mollusks,  are  intended  in  the  Sutra  is  an 
inference,  drawn  by  Haradatta  from  the  parallel  passages  of  Gau- 
tama, Manu,  and  Ya^vSavalkya. 

3.  '  A  person  who  ought  not  to  be  abused,  i.  e.  a  father,  a  teacher, 
and  the  like.' — Haradatta. 

5.  The  same  penances,  i.  e.  those  prescribed  I,  9,  24-!,  9,  26,  4. 
According  to  Haradatta  this  Sutra  is  intended  to  teach  that  women 
shall  not  perform  the  penances  which  follow.  Others,  however, 
are  of  opinion  that  it  is  given  in  order  to  indicate  that  the  pre- 
ceding Sutras  apply  to  women  by  an.  atide-ra,  and  that,  according 
to  a  Smarta  principle,  applicable  to  such  cases,  it  may  be  inferred, 
that  women  are  to  perform  one-half  only  of  the  penances  pre- 
scribed for  men. 


I,  9,  26.  PENANCE.  85 

7.  He  who  has  been  guilty  of  conduct  unworthy 
of  an  Aryan,  of  calumniating  others,  of  actions  con- 
trary to  the  rule  of  conduct,  of  eating  or  drinking 
things  forbidden,  of  connection  with  a  woman  of  the 
.Sudra  caste,  of  an  unnatural  crime,  of  performing 
magic  rites  with  intent  (to  harm  his  enemies)  or 
(of  hurting  others)  unintentionally,  shall  bathe  and 
sprinkle  himself  with  water,  reciting  the  (seven) 
verses  addressed  to  the  Waters,  or  the  verses 
addressed  to  Varuwa,  or  (other  verses  chosen  from 
the  Anuvika,  called)  Pavitra,  in  proportion  to  the 
frequency  with  which  the  crime  has  been  com- 
mitted. 

8.  A  (student)  who  has  broken  the  vow  of  chas- 
tity, shall  offer  to  Nirrzti  an  ass,  according  to  the 
manner  of  the  Pakaya^wa-rites. 

9.  A  .Sudra   shall  eat   (the   remainder)    of  that 
(offering). 

10.  (Now  follows)  the  penance  for  him  who  trans- 
gresses the  rules  of  studentship. 

11.  He  shall  for  a  year  serve  his  teacher  silently, 
emitting  speech  only  during  the  daily  study  (of  the 
Veda,    in    announcing   necessary   business   to)   his 
teacher  or  his  teachers  wife,  and  whilst  collecting 
alms. 

1 2.  The  following  (penances)  which  we  are  going 
to  proclaim,  may  be  performed  for  the  same  sin,  and 


7.  The  Anuvaka  intended  is  Taitt.  Sa;«h.  II,  5,  12. 

8.  Taitt.  Ar.  II,  18,  and  Weber,  Ind.  Stud.  X,  102;  Manu  XI, 
119  seq. ;  and  Ya^/7.  Ill,  280.     Regarding  the  Pakaya^-«a-rites, 
see  Asv,  Gri.  Su.  I,  i,  2,  and  Max  Muller's  History  of  Ancient 
Sanskrit  Literature,  p.  203. 

12.    Regarding  the  Pataniya-crimes  which  cause  loss  of  caste, 
see  above,  I,  7,  2  r,  7  seq. 


86  APASTAMPA.  I,  9,  27. 

also  for  other  sinful  acts,  which  do  not  cause  loss  of 
caste. 

13.  He  may  either  offer  oblations  to  Kama  and 
Manyu  (with  the  following  two  Mantras),   '  Kama 
(passion)  has  done  it ;   Manyu  (anger)  has  done  it.' 
Or  he  may  mutter  (these  Mantras). 

14.  Or,  after  having  eaten  sesamum  or  fasted  on 
the  days  of  the  full  and  new  moon  he  may,  on  the 
following  day  bathe,  and  stopping  his  breath,  repeat 
the  Gayatri  one  thousand  times,  or  he  may  do  so 
without  stopping  his  breath. 

PRASNA  I,  PATALA  9,  KHAMDA  27. 

1.  After  having  eaten  sesamum  or  having  fasted 
on  the  full  moon  day  of  the  month  Sr&vans,  (July- 
August),  he  may  on  the  following  day  bathe  in  the 
water  of  a  great  river  and  offer  (a  burnt-oblation  of) 
one  thousand  pieces  of  sacred  fuel,  whilst  reciting 
the  Gayatri,  or  he  may  mutter  (the  Gayatri)  as  many 
times. 

2.  Or  he  may  perform  Ish/fis  and  Soma-sacrifices 
for  the  sake  of  purifying  himself  (from  his  sins). 

3.  After  having  eaten  forbidden  food,  he  must 
fast,  until  his  entrails  are  empty. 

4.  That  is  (generally)  attained  after  seven  days. 

5.  Or  he  may  during  winter  and  during  the  dewy 

13.  Weber,  Ind.  Stud.  X,  102.  According  to  the  greatness  of 
the  crime  the  number  of  the  burnt- oblations  must  be  increased  and 
the  prayers  be  repeated. 

27.  i.  'The  oblations  of  sacred  fuel  (samidh)  are  not  to  be 
accompanied  by  the  exclamation  Svaha." — Haradatta. 

2.  Ish/is  are  the  simplest  forms  of  the  .Srauta-sacrifices,  i.e.  of 
those  for  which  three  fires  are  necessary. 

3.  For  some  particular  kinds  of  forbidden  food  the  same  penance 
is  prescribed,  Manu  XI,  153-154. 


I,  9,  27.  PENANCE.  87 

season  (November-March)  bathe  in  cold  water  both 
morning  and  evening. 

6.  Or  he  may  perform  a  Kr*£££ra  penance,  which 
lasts  twelve  days. 

7.  The  rule  for  the  Kft£4&a  penance  of  twelve 
days  (is  the  following) :  For  three  days  he  must  not 
eat  in  the  evening,  and  then  for  three  days  not  in  the 
morning  ;  for  three  days  he  must  live  on  food  which 
has  been  given  unasked,  and  three  days  he  must  not 
eat  anything. 

8.  If  he  repeats  this  for  a  year,  that  is  called  a 
Ttirikkhra.  penance,  which  lasts  for  a  year. 

9.  Now  follows  another  penance.     He  who  has 
committed  even  a  great  many  sins  which    do  not 
cause  him  to  fall,  becomes  free  from  guilt,  if,  fasting, 
he  recites  the  entire  .Sakha  of  his  Veda  three  times 
consecutively. 

10.  He  who  cohabits  with  a  non- Aryan  woman, 
he   who  lends   money  at   interest,  he  who    drinks 
(other)  spirituous  liquors  (than  Sura),  he  who  praises 
everybody  in  a  manner  unworthy  of  a  Brahmawa, 
shall  sit  on  grass,  allowing  his  back  to  be  scorched 
(by  the  sun). 

11.  A  Brahmawa  removes  the  sin  which  he  com- 
mitted by  serving  one  day  and  night  (a  man  of)  the 
black  race,  if  he  bathes  for  three  years,  eating  at 
every  fourth  meal-time. 


The  same  penance  is  described,  under  the  name  Pra^apatya 
,  the  l&rikkhia,  invented  by  Pra^apati,  Manu  XI,  212,  and 
w.  Ill,  320. 
9.   Manu  XI,  259. 

ii.  The  expression  kr/sh»a  var«a,  'the  black  race/  is  truly 
Vedic.  In  the  ^?/g-veda  it  usually  denotes  the  aboriginal  races, 
and  sometimes  the  demons.  Others  explain  the  Sutra  thus: 


APASTAMBA.  1, 10, 28. 


PRASNA  I,  PAFALA  10,  KHANDA.  28. 

1.  He   who,  under   any  conditions   whatsoever, 
covets  (and  takes)  another  man's  possessions  is  a 
thief;    thus  (teach)  Kautsa  and  Harita  as  well  as 
Kawva  and  Pushkarasadi. 

2.  Varshyaya/zi  declares,  that  there  are  exceptions 
to  this  law,  in  regard  to  some  possessions. 

3.  (E.g.)  seeds  ripening  in  the  pod,  food  for  a 
draught-ox ;  (if  these  are  taken),  the  owners  (ought) 
not  (to)  forbid  it. 

4.  To  take  even  these  things  in  too  great  a  quan- 
tity is  sinful. 

5.  Harita  declares,  that  in  every  case  the  per- 
mission (of  the  owner  must  be  obtained)  first. 

6.  He  shall  not  go  to  visit  a  fallen  teacher  or 
blood  relation. 

7.  Nor  shall  he  accept  the  (means  for  procuring) 
enjoyments  from  such  a  person. 

8.  If  he  meets  them  accidentally  he  shall  silently 
embrace  (their  feet)  and  pass  on. 

9.  A  mother  does  very  many  acts  for  her  son, 
therefore  he  must  constantly  serve  her,  though  she 
be  fallen. 

10.  But  (there  shall  be)  no  communion  (with  a 
fallen  mother)  in  acts  performed  for  the  acquisition 
of  spiritual  merit. 

A  Brahma»a  removes  the  sin,  which  he  committed  by  cohabiting 
for  one  night  with  a  female  of  the  -Stldra  caste,  &c. — Haradatta. 
The  latter  explanation  has  been  adopted  by  Kulluka  on  Manu 
XI,  179.  ^ 

28.  3.  The  same  rule  Manu  emphatically  ascribes  to  himself, 
Manu  Vin,  339.  But  see  also  VIII,  331. 

7.  Haradatta  remarks,  that  this  Sutra  implicitly  forbids  to  accept 
the  heritage  of  an  outcast. 


I,  io,  28.  PENANCE. 


1 1.  Enjoyments  taken  unrighteously  he  shall  give 
up ;  he  shall  say, '  I  and  sin  (do  not  dwell  together).' 
Clothing  himself  with  a  garment  reaching  from  the 
navel  down  to  the  knee,  bathing  daily,  morn,  noon, 
and  evening,  eating  food  which  contains  neither  milk 
nor  pungent  condiments,  nor  salt,  he  shall  not  enter  a 
house  for  twelve  years. 

12.  After  that  he  (may  be)  purified. 

13.  Then  he  may  have  intercourse  with  Aryans. 

14.  This  penance  may  also  be  employed  in  the 
case  of  the  other  crimes  which  cause  loss  of  caste 
(for  which  no  penance  has  been  ordained  above). 

15.  But  the  violator  of  a  Guru's  bed  shall  enter  a 
hollow  iron  image  and,  having  caused  a  fire  to  be  lit 
on  both  sides,  he  shall  burn  himself. 

1 6.  According    to    Harita,    this    (last-mentioned 
penance  must)  not  (be  performed). 

17.  For  he  who  takes  his  own  or  another's  life 
becomes  an  Abhi-sasta. 

1 8.  He  (the  violator  of  a  Guru's  bed)  shall  per- 
form to  his  last  breath  (the  penance)  prescribed  by 
that   rule   (Sutra    n).      He  cannot   be  purified   in 
this   world.      But   (after   death)   his    sin   is    taken 
away. 

19.  He  who  has  unjustly  forsaken  his  wife  shall 
put  on  an  ass's  skin,  with  the  hair  turned  outside, 
and  beg  in  seven  houses,  saying,  '  Give  alms  to  him 
who  forsook  his  wife.'     That  shall  be  his  livelihood 
for  six  months. 

20.  But  if  a  wife  forsakes  her  husband,  she  shall 

ii.   A  similar  but  easier  penance  is  prescribed,  Manu  XI,  194. 

15.  '  (This  penance,  which  had  been  prescribed  above,  I,  9,  25,  r), 
is  enjoined  (once  more),  in  order  to  show  that  it  is  not  optional 
(as  might  be  expected  according  to  Sfttfa  1 4).' — Haradatta. 


9<3  APASTAMBA.  I,  10,  29. 

perform  the  twelve-night  Kri£&faa  penance  for  as 
long  a  time. 

21.  He  who  has  killed  a  Bhru#a  (a  man  learned 
in  the  Vedas  and  Vedangas  and  skilled  in  the 
performance  of  the  rites)  shall  put  on  the  skin  of  a 
dog  or  of  an  ass,  with  the  hair  turned  outside,  and 
take  a  human  skull  for  his  drinking-vessel, 

PRASNA  I,  PAFALA  10,  KHAATOA  29. 

1.  And  he  shall  take  the  foot  of  a  bed  instead  of 
a  staff  and,  proclaiming  the  name  of  his  deed,  he 
shall  go  about  (saying),  'Who  (gives)  alms  to  the 
murderer  of  a  Bhru^a  ? '     Obtaining  thus  his  liveli- 

O 

hood  in  the  village,  he  shall  dwell  in  an  empty  house 
or  under  a  tree,  (knowing  that)  he  is  not  allowed  to 
have  intercourse  with  Aryans.  According  to  this 
rule  he  shall  act  until  his  last  breath.  He  cannot 
be  purified  in  this  world.  But  (after  death)  his  sin 
is  taken  away. 

2.  He  even  who  slays  unintentionally,  reaps  never- 
theless the  result  of  his  sin. 

3.  (His  guilt  is)  greater,  (if  he  slays)  intentionally. 

4.  The  same  (principle  applies)  also  to  other  sin- 
ful actions, 

5.  And  also  to  good  works. 

6.  A  Brahmawa  shall  not  take  a  weapon  into  his 
hand,  though  he  be  only  desirous  of  examining  it. 

7.  In  a  Purawa  (it  has  been  declared),  that  he  who 


29.  5.  Haradatta  gives,  as  an  example,  the  case  where  a  war- 
rior saves  the  property  of  a  traveller  from  thieves.  If  the  traveller 
turns  out  to  be  a  Brahmana,  and  the  warrior  did  not  know  his 
caste  before  rescuing  his  property,  his  merit  will  be  less  than  if  he 
had  rescued  knowingly  the  property  of  a  Brahmarca. 


I,  10,  29.  PENANCE.  91 

slays  an  assailant  does  not  sin,  for  (in  that  case) 
wrath  meets  wrath. 

8.  But  AbhLyastas  shall  live  together  in  dwellings 
(outside  the  village) ;   considering  this  their  lawful 
(mode  of  life),  they  shall  sacrifice  for  each  other, 
teach  each  other,  and  marry  amongst  each  other. 

9.  If  they  have  begot  sons,  let  them  say  to  them : 
'  Go  out  from  amongst  us,  for  thus  the  Aryas,  (throw- 
ing the  guilt)  upon  us,  will  receive   you  (amongst 
their  number). 

i  o.    For  the  organs  do  not  become  impure  together 
with  the  man. 

1 1.  (The  truth  of)  that  may  be  learned  from  this 
(parallel  case) ;  a  man  deficient  in  limbs  begets  a  son 
who  possesses  the  full  number  of  limbs. 

12.  Harita  declares  that  this  is  wrong. 

1 3.  A  wife  is  similar  to  the  vessel  which  contains 
the  curds  (for  the  sacrifice). 

14.  For  if  one   makes   impure   milk  curdle  (by 
mixing  it  with  whey  and  water)  in  a  milk-vessel  and 
stirs  it,  no  sacrificial  rite  can  be  performed  with  (the 
curds  produced  from)  that.     Just  so  no  intercourse 


9.  It  is  impossible  to  agree  with  Haradatta's  explanation  of  the 
words  to  be  addressed  by  Abhirastas  to  their  children.  No  Vedic 
license  can  excuse  the  use  of  the  second  person  plural  instead  of 
the  third.  I  propose  the  following :  '  Go  out  from  among  us ;  for 
thus  (leaving  the  guilt)  to  us,  you  will  be  received  (as)  Aryas.'  It 
Is,  however,  not  improbable  that  our  text  is  disfigured  by  several 
very  old  corruptions,  compare  Baudhayana  II,  i,  2,  18. 

ii.  'In  like  manner  a  man  who  has  lost  his  rights,  (can)  beget 
a  son,  who  possesses  the  rights  (of  his  caste).  For  the  wife  is  also 
a  cause  (of  the  birth  of  the  son),  and  she  is  guiltless.' — Haradatta. 

13.  The  statements  now  following  are  those  with  which  Apa- 
stamba  agrees.  Those  contained  in  Sutras  8-n  are  merely  the 
purvapaksha. 


92  APASTAMBA.  I,  ir,  30. 

can  be  allowed  with  the  impure  seed  which  comes 
(from  an  Abhisasta). 

15.  Sorcery  and  curses  (employed  against  a  Brah- 
ma«a)  cause  a  man  to  become  impure,  but  not  loss 
of  caste. 

1 6.  Hirita  declares  that  they  cause  loss  of  caste. 

17.  But   crimes   causing   impurity  must   be   ex- 
piated, (when  no  particular  penance  is  prescribed,) 
by  performing  the  penance  enjoined  for  crimes  caus- 
ing loss  of  caste  during  twelve  months,  or  twelve 
half  months,    or   twelve   twelve-nights,    or   twelve 
se'nnights,  or  twelve  times  three  days,  or   twelve 
days,  or  seven  days,  or  three  days,  or  one  day. 

1 8.  Thus  acts  causing  impurity  must  be  expiated 
according  to  the  manner  in  which  the  (sinful)  act 
has  been  committed  (whether   intentionally  or  un- 
intentionally). 

PRA.SNA  I,  PAPAL  A  11,  KUANDA  30. 

1.  Some  declare,  that  a  student  shall  bathe  after 
(having  acquired)  the  knowledge  of  the  Veda,  (how- 
ever long  or  short  the  time  of  his  studentship  may 
have  been). 

2.  (He  may)  also  (bathe)  after  having  kept  the 
student's  vow  for  forty-eight,  (thirty-six  or  twenty- 
four)  years,  (though  he  may  not  have  mastered  the 
Veda). 

3.  Some  declare,  that  the  student  (shall  bathe) 
after  (having  acquired)  the  knowledge  of  the  Veda 
and  after  (the  expiration  of)  his  vow. 

30.  i.  The  bath  is  taken  at  the  end  of  the  studentship,  and  forms 
part  of  the  Sama vartana-ceremony.  From  this  rite  a  student  who 
has  completed  his  course  of  study  derives  the  name  Snataka, '  one 
who  has  bathed.'  See  also  Weber,  Ind.  Stud.  X,  125. 


I,  II,  30.  RULES   FOR   A    SNATAKA.  93 

4.  To  all   those  persons  who   have   bathed  (in 
accordance  with  any  of  the  above  rules  must  be 
shown)  the  honour  due  to  a  Snataka. 

5.  The  reverence  (shown  to  a  Snataka)  brings, 
however,  different  rewards  according  to  the  degree 
of  devotion  or  of  learning  (possessed  by  the  person 
honoured). 

6.  Now  follow  the  observances  (chiefly  to  be  kept) 
by  a  Snataka. 

7.  He  shall  usually  enter  the  village  and  leave  it 
by  the  eastern  or  the  northern  gate. 

8.  During  the  morning  and  evening  twilights,  he 
shall  sit  outside  the  village,  and  not  speak  anything 
(referring  to  worldly  matters). 

9.  (But  an  Agnihotri,  who  is  occupied  at  home  by 
oblations  in  the  morning  and  evening,  must  not  go 
out ;   for)  in  the  case  of  a  conflict  (of  duties),  that 
enjoined  by  the  Veda  is  the  more  important. 

10.  He  shall  avoid  all  dyed  dresses, 

1 1.  And  all  naturally  black  cloth. 

12.  He  shall  wear  a  dress  that  is  neither  shining, 

13.  Nor  despicable,  if  he  is  able  (to  afford  it). 

14.  And  in  the  day-time  he  shall  avoid  to  wrap 
up  his  head,  except  when  voiding  excrements. 

15.  But  when  voiding  excrements,  he  shall  en- 
velop his  head  and  place  some  (grass  or  the  like) 
on  the  ground. 

1 6.  He  shall  not  void  excrements  in  the  shade  (of 
a  tree,  where  travellers  rest). 


10.   The  rule  to  wear  white  garments  is  given  Ya^f.  I,  131  ; 
Manu  IV,  35. 

13.    Manu  IV,  34. 
1.5.    Manu  IV,  49. 


94  APASTAMBA.  I,  u,  31. 

17.  But   he   may  discharge    urine    on  his   own 
shadow. 

1 8.  He  shall  not  void  excrements  with  his  shoes  on, 
nor  on  a  ploughed  field,  nor  on  a  path,  nor  in  water. 

19.  He  shall  also  avoid  to  spit  into,  or  to  have 
connection  with  a  woman  in  water. 

20.  He  shall  not  void  excrements  facing  the  fire, 
the  sun,  water,  a  Brahmawa,  cows,  or  (images  of) 
the  gods. 

21.  He  shall  avoid  to  clean  his  body  from  ex- 
crements with   a  stone,  a   clod  of  earth,   or   with 
(boughs   of)   herbs  or   trees  which  he  has  broken 
off,  whilst  they  were  on  the  tree  and  full  of  sap. 

22.  If  possible,  he  shall  not  stretch  out  his  feet 
towards  a  fire,  water,  a  Brahma^a,  a  cow,  (images 
of)  the  gods,  a  door,  or  against  the  wind. 

23.  Now  they  quote  also  (the  following  verse) : 

PRASNA  I,  PArALA  11,  KHAJVDA  31. 

1.  He  shall  eat  facing  the  east,  void  faeces  facing 
the   south,   discharge   urine  facing  the  north,  and 
wash  his  feet  turned  towards  the  west. 

2.  He  shall  void  excrements  far  from  his  house, 
having  gone  towards  the  south  or  south-west. 

3.  But  after  sunset  he  must  not  void  excrements 
outside  the  village  or  far  from  his  house. 

4.  And  as  long  as  he  is  impure  he  (shall  avoid) 
to  pronounce  the  names  of  the  gods, 

18.  Manu  IV,  45,  46 ;  Ya^«.  I,  137, 

19.  Manu  IV,  56. 

20.  Manu  IV,  48,  52;  Yagn.  I,  134. 

22.   The  prohibition  to  stretch  the  feet  towards  a  fire  occurs  also 
Manu  IV,  53;  Y%«.  I,  137. 

31.  2.    Manu  IV,  151;  Y%».  I,  16. 


1,11,31.  RULES   FOR    A    SNATAKA.  95 

5.  And  he  shall  not  speak  evil  of  the  gods  or  of 
the  king. 

6.  He  shall  not  touch  with  his  foot  a  Brahmawa, 
a  cow,  nor  any  other  (venerable  beings). 

7.  (Nor  shall  he  touch  them)  with  his  hand,  except 
for  particular  reasons. 

8.  He  shall  not  mention  the  blemishes  of  a  cow, 
of  sacrificial  presents,  or  of  a  girl. 

9.  And  he  shall  not  announce  it  (to  the  owner) 
if  a  cow  does  damage  (by  eating  corn  or  grass  in 
a  field). 

10.  (Nor  shall  he  call  attention  to  it)  if  a  cow 
is  together  with  her  calf,  except  for  a  particular 
reason. 

1 1 .  And  of  a  cow  which  is  not  a  milch-cow  he  shall 
not  say,  'She  is  not  a  milch-cow.'     He  must  say, 
'  This  is  a  cow  which  will  become  a  milch-cow.' 

12.  He  shall  not  call  ' lucky'  that  which  is  lucky. 
He  shall  call  it '  a  mercy,  a  blessing.' 

13.  He  shall  not  step  over  a  rope  to  which  a  calf 
(or  cow)  is  tied. 

14.  He  shall  not  pass  between  the  posts  from 
which  a  swing  is  suspended. 

15.  (In  company)  he  shall  not  say,  'This  person 


5.   Manu  IV,  163. 

8,  'In  the  section  on  transcendental  knowledge  (I,  8,  23,  5), 
"speaking  evil"  has  been  forbidden,  in  connection  with  the  means 
of  salvation.  And  below  (Sutra  25)  the  (author)  will  declare  that 
the  sins  which  destroy  the  creatures  are  to  be  avoided.  But  this 
precept  (is  given  in  order  to  indicate  that)  in  the  case  of  cows  and 
the  rest  an  extra  penance  must  be  performed.'' — Haradatta. 

12.  Manu  IV,  139.  13.   Manu  IV,  38. 

14.  (  Or  according  to  others,  "  He  shall  not  pass  between  pillars 
supporting  an  arch." ' — Haradatta.  • 


96  APASTAMBA.  I,  II,  31. 

is  my  enemy.'  If  he  says,  '  This  person  is  my 
enemy,'  he  will  raise  for  himself  an  enemy,  who 
will  show  his  hatred. 

1 6.  If  he  sees  a  rainbow,  he  must  not  say  to 
others,  '  Here  is  Indra's  bow.' 

17.  He  shall  not  count  (a  flock  of)  birds. 

1 8.  He  shall  avoid  to  look  at  the  sun  when  he 
rises  or  sets. 

19.  During  the  day  the  sun  protects  the  crea- 
tures,  during  the  night  the  moon.     Therefore  let 
him  eagerly  strive  to  protect  himself  on  the  night 
of  the  new  moon  by  purity,  continence,  and  rites 
adapted  for  the  season. 

20.  For  during  that  night  the  sun  and  the  moon 
dwell  together. 

21.  He  shall  not  enter  the  village  by  a  by-path. 
If  he  enters  it  thus,  he  shall  mutter  this  7?zk-verse, 
*  Praise  be  to  Rudra,  the  lord  of  the  dwelling/  or 
some  other  (verse)  addressed  to  Rudra. 

22.  He  shall  not  (ordinarily)  give  the  residue  of 
his  food  to  a  person  who  is  not. a  Brahmawa.    When 
he  gives  it  (to  such  a  one),  he  shall  clean  his  teeth 
and  give  (the  food)  after  having  placed  in  it  (the 
dirt  from  his  teeth). 


1 6.  Manu  IV,  59. 

17.  '  Others  explain  (the  Sfitra  thus) :  He  shall  not  announce  it 
to  others,  if  he  sees  (the  souls  of)  good  men  falling  from  heaven  on 
account  of  the  expenditure  of  their  merit,  (i.e.)  he  shall  not  call 
attention  to  shooting-stars.'- — Haradatta. 

1 8.  Manu  IV,  37.  19.   Manu  IV,  153. 

21.  Manu  IV,  73;  Ya§7*.  I,  140. 

22.  Manu  IV,  80.     '  This  prohibition  (given  in  the  first  part  of 
the  Sutra)  refers  to  Sudras  who  are  not  dependents;  to  dependents 
the  following  (exception  applies).' — Haradatta. 


I,  tr,  32.  RULES   FOR    A   SNATAKA.  97 

23.    And  let  him  avoid  the  faults  that  destroy  the 
creatures,  such  as  anger  and  the  like. 

PRASNA  I,  PAFALA  11,  KHANDA  32. 

1.  Let  him  who  teaches,  avoid  connubial  inter- 
course during-  the  rainy  season  and  in  autumn. 

2.  And  if  he  has  had  connection  (with  his  wife), 
he  shall  not  lie  with  her  during  the  whole  night. 

3.  He  shall  not  teach  whilst  he  is  lying  on  a  bed. 

4.  Nor  shall  he  teach  (sitting)  on  that  couch  on 
which  he  lies  (at  night  with  his  wife). 

5.  He  shall   not   show  himself  adorned  with  a 
garland,  or  anointed  with  ointments. 

6.  At  night  he  shall  always  adorn  himself  for  his 
wife. 

7.  Let  him  not  submerge  his  head  together  with 
his  body  (in  bathing), 

8.  And  (let  him  avoid)  to  bathe  after  sunset. 

9.  Let  him  avoid  to  use  a  seat,  clogs,  sticks  for 
cleaning   the    teeth,  (and    other    utensils)  made   of 
Pala^a-wood. 

10.  Let  him  avoid  to  praise  (himself)  before  his 
teacher,  saying, '  I  have  prope'rly  bathed  or  the  like.' 

1 1.  Let  him  be  awake  from  midnight. 

1 2.  Let  him  not  study  (or  teach)  in  the  middle  of 
the  night ;  but  (he  may  point  out)  their  duties  to  his 
pupils. 

13.  Or  (he  may)  by  himself  mentally  (repeat  the 
sacred  texts). 

14.  After  midnight  he  may  teach. 

23.    See  above,  I,  8,  23,  4  and  5,  and  Manu  IV,  163. 

32.  i.  Weber,  Incf.  Stud.  X,  42. 

2.    Manu  IV,  40.  5.   Manu  IV7,  72. 

[2]  H 


98  APASTAMBA.  1,11,32. 

1 5.  When  he  has  risen  (at  midnight,  and  taught) 
during  the  third  watch  of  the  night,  let  him  not  lie 
down  again  (saying),  '  Studying  is  forbidden.' 

1 6.  At  his  pleasure  he  may  (sleep)  leaning  (against 
a  pos;t  or  the  like). 

1 7.  Or  he  may  mentally  repeat  (the  sacred  texts). 

1 8.  Let  him  not  visit  inferior  men  (such  as  Nish£- 
das),  nor  countries  which  are  inhabited  by  them, 

19.  Nor  assemblies  and  crowds. 

20.  If  he  has  entered  a  crowd,  he  shall  leave  it, 
turning  his  right  hand  towards  the  crowd. 

21.  Nor  shall  he  enter  towns  frequently. 

22.  Let  him  not  answer  directly  a  question  (that 
is  difficult  to  decide). 

23.  Now  they  quote  also  (the  following  verse) : 

24.  (The  foolish  decision)  of  a  person  who  decides 
wrongly  destroys  his  ancestors  and  his  future  hap- 
piness, it  harms  his  children,  cattle,  and  house.    '  Oh 
Dharmaprahrada,  (this  deed  belongs)  not  to  Kuma- 
lana ! '   thus  decided  Death,  weeping,  the  question 
(addressed  to  him  by  the  ftishi). 

15.  I.  e.  if  the  following  day  is  a  forbidden  day,  e.g.  an  Ash/ami. 
See  also  Manu  IV,  99. 

1 8.   Manu  IV,  60  and  61. 

24.  Haradatta  tells  the  story  to  which  the  second  half  of  the 
verse  alludes,  in  the  following  manner:  'A  certain  J?zshi  had 
two  pupils,  called  Dharmaprahrada  and  Kumalana.  Once  they 
brought  from  the  forest  two  great  bundles  of  firewood  and  threw 
them  negligently  into  their  teacher's  house,  without  looking.  One 
of  the  bundles  struck  the  teacher's  little  son  so  that  he  died.  Then 
the  teacher  asked  his  two  pupils,  "  Which  of  you  two  has  killed 
him  ? "  Both  answered,  "  Not  I,  not  I."  Hereupon  the  teacher, 
being  unable  to  (come  to  a  decision  in  order  to)  send  away  the 
sinner  and  to  keep  the  innocent  one,  called  Death,  and  asked  him. 
"  Which  of  the  two  has  killed  the  boy  ? "  Then  Death,  finding 
himself  involved  in  a  difficult  law-question,  began  to  weep,  and 


II,  i,i.  THE   DUTIES   OP    A    HOUSEHOLDER.  99 

25.  Let  him  not   ascend  a  carriage  yoked  with 
asses ;  and  let  him  avoid  to  ascend  or  to  descend 
from  vehicles  in  difficult  places. 

26.  And  (let  him  avoid)  to  cross  a  river  swimming. 

27.  And  (let  him  avoid)  ships  of  doubtful  (solidity), 

28.  He  shall  avoid  cutting  grass,  crushing  clods 
of  earth,  and  spitting,  without  a  particular  reason, 

29.  And  whatever  else  they  forbid. 

PRASNA  II,  PATALA  1,  KHAJVDA  1. 

1 .  After  marriage  the  rites  prescribed  for  a  house- 
holder and  his  wife  (must  be  performed). 

2.  He  shall   eat  at  the  two  (appointed)  times, 
(morning  and  evening). 


giving  his  decision,  said,  "  Oh  Dharmaprahrdda,  not  to  Kumalana 
(the  dative  has  the  sense  of  the  genitive),  this  sin  is  none  of 
Kumalana's ! "  Instead  of  declaring,  "  Dharmaprahrada,  thou 
hast  done  this,"  he  said,  "  The  other  did  pot  do  it."  Still  from 
the  circumstances  of  the  case  it  appeared  that  the  meaning  of  the 
answer  was,  "  The  other  has  done  it."  "  This  was  the  decision 
which  he  gave  crying.'" — The  reading  of  the  text  rendered  in  the 
translation  is,  dharmaprahrada  na  kumalanaya. 
26.  Manu  IV,  77.  28.  Manu  IV,  70  and  71. 

1.  i.   According  to  Haradatta,  this  rule  is  intended  to  refute  the 
opinion  of  those  who  hold  that  the  sacred  household-fire  may  be 
kept,  and   the  prescribed   offerings   therein   may   be   performed, 
either  from  the  time  of  the  marriage,  or  after  the  division  of  the 
family  estate,     He  also  states  that  the  use  of  the  dual  gr/hame- 
dhino^  indicates  that  husband  and  wife  must  perform  the  rites 
conjointly.     Manu  III,  67. 

2.  Haradatta   thinks   that   this   Sutra   is   intended   to   prevent 
householders  from  having  more  than  two  meals  a  day,  and  to  keep 
them  from  gluttony.     Others  are  of  opinion  that  its  object  is  to 
keep  householders  from    excessive   fasting,   and   to   make   them 
perform  the  Prandgnihotra  at  either  meal.     At  the  Pra«dgnihotra 
the  sacrificer  eats  five  mouthfuls  invoking  successively,  whilst  he 

H   2 


IOO  APASTAMBA.  II,  i,  I. 

3.  And  he  shall  not  eat  to  repletion. 

4.  And  both  (the  householder  and  his  wife)  shall 
fast  on  (the  days  of)  the  new  and  full  moon. 

5.  To  eat  once  (on  those  days  in  the  morning), 
that  also  is  called  fasting. 

6.  And  they  may  eat  (at  that  meal)  until  they 
are  quite  satisfied. 

7.  And  on  (the  anniversary  of)  that  (wedding)-day 
they  may  eat  that  food  of  which  they  are  fond. 

8.  And  (on  the  night  of  that  day)  they  shall  sleep 
on  the  ground  (on  a  raised  heap  of  earth). 

9.  And  they  shall  avoid  connubial  intercourse. 

10.  And  on  the  day  after  (that  day)  a  Sthalipaka 
must  be  offered. 

11.  The  manner  in  which  that  offering  must  be 


eats,  the  five  vital  airs.     At  the  first  mouthful  he  says,  '  To  Prilna 
svaha ; '  at  the  second,  '  To  Apana  svaha,'  &c. 
5.   Asv.  Gri.  Su.  I,  10,  2. 

7.  Haradatta  holds  that  the  words  'on  that  day'  do  not  refer  to 
the  days  of  the  new  and  full  moon,  the  Parvan-days,  mentioned  in 
Sutra  4.     His  reasons  are,  first,  that  the  permission  to  eat  food, 
of  which  the  householder  may  be  particularly  fond,  has  already 
been  given  in  Sutra  6,  by  the  term   triplifi,  '  satisfaction ' ;   and, 
secondly,  that  the  singular  '  on  this  day '  does  not  agree  with  the 
plural  '  on  the  Parvan-days.'     Hence  he  comes  to  the  conclusion 
that  the  words  'on  that  day'   must   refer   to   the  wedding-day, 
mentioned  in  Sutra  i,  as  well  as  to  its  anniversary.     Haradatta  is, 
probably,  right  in  his  explanation,  though  the  reasons  adduced 
here  are  very  weak.     A  stronger  reason  for  detaching  this  Sutra 
from  Sutra  4  will  be  brought  forward  below,  under  Sutra  1 1.    Maha- 
deva,  the  commentator  of  the  Hirawyakejridharma,  adopts  the  view 
rejected  by  Haradatta. 

8.  Asv.  Gri.  Su.  I,  3,  10. 

10.  A  SthalTpaka  is  an  offering  at  which  rice  cooked  in  a  pot, 
stha.lt,  is  offered  in  the  fire       A  full  description  of  this  kind  of 
sacrifice  occurs,  Asv.  Gri.  Su.  I,  10,  i  seq. 

11.  The  Parvawa  Sthalfpaka  has  been  described  by  Apastamba 


II,  i,  I.    THE  DUTIES  OF  A  HOUSEHOLDER.       IOI 

performed  has  been  declared  by  (the  description  of 
the  Sthallpaka)  to  be  performed  on  the  days  of  the 
new  and  full  moon  (the  Parvawa). 

12.  And   they  declare    (that    this    rite  which    is 
known)  amongst  the  people  (must    be   performed) 
every  (year). 

13.  At  every  (burnt-offering),  when  he  wishes  to 
place  the  fire  on  the  altar  (called  Sthaw^ila),  let  him 
draw  on  that  (altar)  three  lines  from  west  to  east 
and  three  lines  from  south  to   north,  and  sprinkle 
(the  altar)  with  water,  turning  the  palm  of  the  hand 
downwards,  and  let  him  then   make  the  fire  burn 
brightly  by  adding  (fuel). 

14.  He  shall  pour  out  (the  remainder  of)  this  water 
used  for  sprinkling,  to  the  north  or  to  the  east  (of 
the  altar),  and  take  other  (water  into  the  vessel). 

15.  The  water-vessels  in  the  house  shall  never 
be  empty ;  that  is  the  duty  to  be  observed  by  the 
householder  and  his  wife. 


in  the  Grz'hya-sutra,  III,  7.  Again,  Haradatta  returns  to  the 
question  whether  the  words  on  that  day  (Sfltra  7)  refer  to  the 
Parvan-days,  or  the  marriage-day  and  its  anniversaries.  He  now 
adds,  in  favour  of  the  latter  view,  that  the  word  Parva«ena,  '  by 
the  rite  to  be  performed  on  Parvan-days/  by  which  the  Sthalipaka 
on  Parvan-days  is  intended,  clearly  proves  the  impossibility  to  refer 
the  preceding  rules  to  the  Parvan-days.  He  adds  that  some, 
nevertheless,  adopt  the  explanation  rejected  by  himself. 

12.  They,  i.e.  the  Sish/as,  those  learned  in  the  law.     'Another 
commentator  says,  the  rite  which  will  be  taught  (in  the  following 
Sutra),  and  which  is  known  from  the  usage  of  the  learned,  is 
constant,  i.e.  must  be  performed  in  every  case.     That  it  is  what 
the  "learned"  declare.' — Haradatta.      The  latter  explanation  of 
the  Sutra  is  adopted  by  MahSdeva. 

13.  Asv.  Gri.  Su.  I,  3,  1-3. 

15.    Haradatta  states  that  the  object  of  the  repetition  of  the 
words   'the   householder    and    his   wife'   is    to   show   that    they 


IO2  APASTAMBA.  II,  I,  2. 

1 6.  Let  him  not  have  connubial  intercourse  (with 
his  wife)  in  the  day-time. 

1 7.  But  let  him  have  connection  with  his  wife  at 
the  proper  time,  according  to  the  rules  (of  the  law). 

1 8.  Let  him  have  connubial  intercourse  in  the 
interval  also,  if  his.  wife  (desires  it,  observing  the 
restrictions  imposed  by  the  law). 

19.  (The  duty  of)  connubial  intercourse  (follows 
from)  the  passage  of  a  Brahmawa,  ('  Let  us  dwell 
together  until  a  son  be  born.') 

20.  But  during  intercourse  he  shall  be  dressed  in 
a  particular  dress  kept  for  this  purpose. 

21.  And  during  intercourse   only  they  shall   lie 
together, 

22.  Afterwards  separate. 

23.  Then  they  both  shall  bathe ; 

PRASNA  II,  PAFALA  1,  KHAJVDA  2. 

1.  Or  they  shall  remove  the  stains  with  earth  or 
water,  sip  water,  and  sprinkle  the  body  with  water. 

2.  Men  of  all  castes,  if  they  fulfil  their  (assigned) 
duties,  enjoy  (in  heaven)  the  highest,  imperishable 
bliss. 

3.  Afterwards  when  (a  man  who  has  fulfilled  his 
.duties)  returns  to  this  world,  he  obtains,  by  virtue  of 

themselves  must  fill  the  water-vessels,  and  not  employ  others  for 
this  purpose.  He  adds  that,  according  to  another  commentator, 
the  object  of  the  repetition  is  to  show  that  Sutras  1 3  and  1 4  apply 
not  only  to  householders,  but  also  to  students,  and  that  hence 
students,  when  they  offer  the  daily  oblations  of  sacred  fuel  (above, 
I,  1,4,  14  seq.),  should  also  perform  the  rites  taught  in  the  pre- 
ceding Sutras. 

17.  See  Manu  III,  46-48;  Ya^.  I,  79,  80. 

18.  Manu  III,  45;  Yagn.  I,  81. 

19.  See  Taittiriya  Sawhitd  II,  5,  i,  5. 


IT,  I,  2,    THE  DUTIES  OF  A  HOUSEHOLDER.       103 

a  remainder  of  merit,  birth  in  a  distinguished  family, 
beauty  of  form,  beauty  of  complexion,  strength,  apti- 
tude for  learning,  wisdom,  wealth,  and  the  gift  of 
fulfilling  the  laws  of  his  (caste  and  order).  There- 
fore in  both  worlds  he  dwells  in  happiness,  (rolling) 
like  a  wheel  (from  the  one  to  the  other). 

4.  As  the  seed  of  herbs  (and)  trees,  (sown)  in 
good  and  well-cultivated  soil,  gives  manifold  returns 
of  fruit  (even  so  it  is  with  men  who  have  received 
the  various  sacraments). 

5.  The  increase  of  the  results  of  sins  has  been 
explained  hereby. 

6.  Thus  after  having  undergone  a  long  punish- 
ment in  the  next  world,  a  person  who  has  stolen 
(the  gold  of  a  Brahmawa)  or  killed  a  (Brahmawa) 
is  born   again,  in   case   he  was   a  Brahma«a  as  a 
A'awdala,  in  case  he  wa's  a  Kshatriya  as  a  Paulkasa, 
in  case  he  was  a  Vaisya  as  a  Varna. 

7.  In  the  same  manner  other  (sinners)  who  have 
become  outcasts  in  consequence  of  their  sinful  actions 
are  born  again,  on  account  of  (these)  sins,  losing  their 
caste,  in  the  wombs  (of  various  animals). 

8.  As  it  is  sinful  to  touch  a  Aawdala,  (so  it  is  also 
sinful)  to  speak  to  him  or  to  look  at  him.      The 
penance  for  these  (offences  will  be  declared). 

9.  (The  penance)  for  touching  him  is  to  bathe, 
submerging  the  whole  body ;  for  speaking  to  him  to 
speak  to  a  Brahma^a ;  for  looking  at  him  to  look  at 
the  lights  (of  heaven). 


2.  6.  Manu  XII,  55  ;  Y$£#.  Ill,  206,  207.  A  Paulkasa  is  said 
to  be  the  offspring  of  a  Nishdda  and  a  Kshatriya  woman.  See  the 
Pet.  Diet.  s.  v.  A  Vai»a  is  a  rope-dancer,  or  equilibrist. 

7.  Munu  XII,  52. 


IO4  APASTAMBA.  II,  2, 3. 


PRASNA  II,  PAFALA  2,  KHAJTDA  3. 

1 .  Pure  men  of  the  first  three  castes  shall  prepare 
the  food  (of  a  householder  which  is  used)  at  the 
Vaisvadeva  ceremony. 

2.  The  (cook)  shall  not  speak,  nor   cough,  nor 
sneeze,  while  his  face  is  turned  towards  the  food. 

3.  He  shall  purify  himself  by  touching  water  if  he 
has  touched  his  hair,  his  limbs,  or  his  garment. 

4.  Or  .Sudras  may  prepare  the  food,  under  the 
superintendence  of  men  of  the  first  three  castes. 

5.  For  them  is  prescribed  the  same  rule  of  sip- 
ping water  (as  for  their  masters). 

6.  Besides,  the  (-Sudra  cooks)  daily  shall  cause  to 
be  cut  the  hair  of  their  heads,  their  beards,  the  hair 
on  their  bodies,  and  their  nails. 

7.  And  they  shall  bathe,  keeping  their  clothes  on. 

8.  Or  they  may  trim  (their  hair  and  nails)  on  the 
eighth  day  (of  each  half-month),  or  on  the  days  of 
the  full  and  new  moon. 

9.  He  (the  householder  himself)  shall  place  on  the 
fire  that  food  which  has  been  prepared  (by  ^udras) 
without  supervision,  and  shall  sprinkle  it  with  water. 
Such  food  also  they  state  to  be  fit  for  the  gods. 

10.  When  the  food  is  ready,  (the  cook)  shall  place 

3.  i.  'The  food  which  is  used  at  the  Vaijvadeva,  i.e.  the  food 
prepared  for  the  meals  of  the  householder  and  of  his  wife.'— 
Haradatta. 

5.  This  Sutra  is  a  Gwapaka,  as  it  indicates  that  Apastamba  also 
recognises  the  different  rules  which  are  usually  prescribed  in  the 
Smr/tis  for  Brahmawas,  Kshatriyas,  Vai-ryas,  and  Siidras.  See  above, 
I,  5,  16,  2. 

7.  Usually  in  bathing  both  Aryas  and  Sudras  wear  no  dress 
except  the  lango/f. 


II,  2,  3-  THE    DUTIES    OF    A    HOUSEHOLDER.  IO5 


himself  before  his  master  and  announce  it  to  him 
(saying),  '  It  is  ready.' 

11.  The  answer  (of  the  master)  shall  be,  'That 
well-prepared  food  is  the  means  to  obtain  splendour  ; 
may  it  never  fail ! ' 

12.  The  burnt-oblations  and  Bali-offerings  made 
with  the  food  which  the  husband  and  his  wife  are  to 
eat,  bring  (as  their  reward)  prosperity,  (and  the  enjoy- 
ment of)  heaven. 

13.  Whilst  learning  the  sacred  formulas  (to   be 
recited    during   the    performance)   of  those  (burnt- 
oblations    and    Bali-offerings,  a    householder)   shall 
sleep  on  the  ground,  abstain  from  connubial  inter- 
course and  from    eating    pungent   condiments   and 
salt,  during  twelve  days. 

14.  (When  he  studies  the  Mantras)  for  the  last 
(Bali  offered  to  the  goblins),  he  shall  fast  for  one 
(day  and)  night. 

15.  For  each   Bali-offering  the  ground  must  be 
prepared  separately.     (The  performer)  sweeps  (the 
ground)  with  his  (right)  hand,  sprinkles  it  with  water, 
turning  the  palm  downwards,  throws  down  (the  offer- 
ing), and  afterwards  sprinkles  water  around  it. 

1 1.  Manu  II,  54. 

12.  Balis  are  portions  of  food  which  are  thrown  before  the  door, 
or  on  the  floor  of  the  house.     See  below,  Sutra  16  seq. 

13.  Others  explain  this  Sutra  thus:  'After  having  used  for  the 
first  time  these  sacred  formulas  (which  are  to  be  recited  in  offering 
the  burnt-oblation  and  the  Balis,  the  householder  and  his  wife) 
shall  sleep/  &c. 

i  .j .  Regarding  the  use  of  ekaratra  in  the  sense  of '  a  (day  and  a) 
night,'  see  above.  The  'last'  Bali-offering  is  that  described  below, 
II,  2,  4,  5. 

15.  'They  say  that  the  word  "afterwards"  is  used  in  order  to 
indicate  that  perfumes,  garlands,  and  other  (UpaX-aras)  must  be 
offered  between  (the  last  two  acts).' — Haradatta. 


io6  APASTAMBA.  11,2,3. 

1 6.  (At  the  Vaisvadeva  sacrifice)  he  shall  offer 
the  oblations  with  his  hand,  (throwing  them)  into 
the  kitchen-fire  or  into  the  sacred  (Gfzhya)-fire,  and 
reciting  (each  time  one   of)  the  first  six  Mantras 
(prescribed  in  the  Naraya#t  Upanishad). 

17.  He  shall  sprinkle  water  all  around  both  times 
(before  and  after  the  oblations),  as  (has   been  de- 
clared) above. 

1 8.  In  like  manner  water  is  sprinkled  around  once 
only  after  the  performance  of  those  Bali-offerings 
that  are  performed  in  one  place. 

19.  (If  a    seasoning)    has   been    prepared,    (the 
Bali-offering  should  consist  of  rice)  mixed  with  that 
seasoning. 

20.  With  the  seventh  and  eighth  Mantras  (Balis 


1 6.  It  is  a  disputed  point  wiih  the  commentators  whether  every 
Brahmawa  may  offer  the  Vauvadeva  in  the  common  kitchen-fire,  or 
those  persons  only  who  do  not  keep  a  sacred  domestic  fire.     The 
six  Mantras,  which  are  given  Taitt.  Ar.  X,  67,  i,  are:   i.  Agnaye 
svaha,   'to  Agni  svaha'-;    2.   Somaya   svaha,  'to   Soma   avSha'; 
3. Vtivebhyo  devebhya^  svaha,  'to  all  the  gods  svaha ' ;  4.  Dhruvaya 
bhumaya  svaM,  'to  Dhruva  Bhfima  svaha';  5.  Dhruvakshitaye  svahS, 
'to  Dhruvakshiti  svahi';  6.  A^yutakshitaye  svaha, 'to  Afyutakshiti 
svaha.'     Haradatta  adds  that  some  add  a  seventh  formula,  addressed 
to  Agni  svish/akr/t,  '  to  the  fire  which  causes  the  proper  perform- 
ance of  the  sacrifice,'  while  others  leave  out  the  second  Mantra  and 
give  that  addressed  to  Agni  svish/akr?'t  the  sixth  place.     This  latter 
is  the  order  gi?en  in  the  Calcutta  edition  of  the  TaittirJya  Aranyaka. 

17.  'Above,  i.e.  G/vhya-sutra,  I,  2,  3,  8.' — Haradatta.    The  Man- 
tras recited  are :  i.  at  the  first  sprinkling,  Adite  'numanyasva, '  Aditi 
permit ' ;  Anumate  'numanyasva. '  Anumati  permit' ;  Sarasvaty  anu- 
manyasva,  'Sarasvatf  permit ' ;  Deva  Savita//  prasuva,  'Divine  Savitr/ 
permit ' ;    2.  at  the  second  sprinkling,  the  same  as  above,  anva- 
ma;;/stha/&  and  prasaviA,  'thou  hast  permitted,'  being  substituted 
for  anumanyasva  and  prasuva. 

1 8.  This  Sutra  is  a  restriction  of  Sutra  15. 

20.   The  first  six  offerings  constitute  the  Devaya^wa  or  Vauva- 


11,2,4-    THE  DUTIES  OF  A  HOUSEHOLDER.       1OJ 

must  be  offered  to  Dharma  and  Adharma)  behind 
the  fire,  and  must  be  placed  the  one  to  the  north  of 
the  other. 

2 1 .  With  the  ninth  (Mantra  a  Bali  offered  to  the 
waters   must  be  placed)   near   the  water-vessel  (in 
which  the  water  for  domestic  purposes  is  kept). 

22.  With  the  tenth  and  eleventh  (Mantras,  Balis, 
offered  to  the  herbs  and  trees  and  to  Rakshodeva- 
^ana,  must  be  placed)  in  the  centre  of  the  house, 
and  the  one  to  the  east  of  the  other. 

23.  With  the  following  four  (Mantras,  Balis  must 
be  placed)  in  the  north-eastern  part  of  the  house 
(and  the  one  to  the  east  of  the  other). 

PRASNA  II>  PATALA  2,  KHAATDA  4. 

1.  Near  the  bed  (a  Bali  must   be  offered)  with 
(a  Mantra)  addressed  to  Kama  (Cupid). 

2.  On  the  door-sill  (a  Bali  must  be  placed)  with 
(a  Mantra)  addressed  to  Antariksha  (the  air). 

3.  With  (the  Mantra)  that  follows  (in  the  Upani- 
shad,  he  offers  a  Bali)  near  the  door. 

deva,  which  is  offered  in  the  fire.     Now  follow  the  Bali-offerings, 
which  are  merely  placed  on  the  ground.     '  Behind  the  fire '  means 
'  to  the  east  of  the  fire ' ;  for  the  sacrificer  must  face  the  east. 
2i»   The  Mantra  is,  Adbhya^  svaha,  'to  the  Waters  svaha.' 

22.  The  Mantras  are,  OshadhivanaspatibhyaA   svahS,  'to  the 
herbs  and  trees  svaha ' ;    Rakshodeva^anebhya^   svaha,    '  to   the 
Rakshasas  and  the  servants  of  the  gods  svaha.' 

23.  These  four  Balis  are  sacred  to  the  Grthas,  to  the  Avasanas, 
to  the  Avasanapatis,  and  to  all  creatures. 

4.  2.   'Others   explain  dehali,   "the  door-sill,"   to   mean  "the 
door-case." ' — Haradatta. 

3.  '  Others  explain  apidhana,  "  the  panels  of  the  door,"  to  mean 
"the  bolt  of  the  door.'" — Haradatta.  The  offering  is  made  to 
Nama,  '  the  name,  or  essence  of  things.' 


TO8  APASTAMBA.  11,2,4- 


4.  With  the  following  (ten  Mantras,  addressed  to 
Earth,  Air,  Heaven,  Sun,  Moon,  the  Constellations, 
Indra,  Br/haspati,  Pra^apati,  and  Brahman,  he  offers 
ten  Balis,  each  following  one  to  the  east  of  the  pre- 
ceding one),  in  (the  part  of  the  house  called)  the 
seat  of  Brahman. 

5.  He  shall  offer  to  the  south  (of  the  Balis  offered 
before,  a  Bali)  with  a  Mantra  addressed  to  the  Manes; 
his  sacrificial  cord  shall  be  suspended  over  the  right 
shoulder,  and  the  (palm  of  his  right  hand  shall  be 
turned  upwards  and)  inclined  to  the  right. 

6.  To  the  north  (of  the  Bali  given  to  the  Manes, 
a  Bali  shall  be  offered)  to  Rudra,  in  the  same  manner 
as  to  the  (other)  gods. 

7.  The  sprinkling  with  water  (which  precedes  and 
follows  the  oblation)  of  these  two  (Balis,  takes  place) 
separately,  on  account  of  the  difference  of  the  rule 
(for  each  case). 


4.  Haradatta  gives  two  explanations  of  the  word  Brahmasadana, 
'  the  seat  of  Brahman/     According  to  some,  it  is  an  architectural 
term,  designating  the  centre  of  the  house ;  according  to  others,  it 
denotes  the  place  where,  at  the  time  of  the  burnt-oblations,  the 
Brahman  or  superintending  priest  is  seated,  i.e.  a  spot  to  the  south 
of  the  sacred  fire. 

5.  Balis  and  water  for  the  Manes  are  placed  or  poured  into  the 
palm  of  the  hand  and  thrown  out  between  the  thumb  and  fore- 
finger.    That  part  of  the  palm  is,  therefore,  sometimes  called  '  the 
tirtha  sacred  to  the  Manes.'     See  Manu  II,  39. 

6.  '  That  is  to  say,  the  sacrificial  cord  shall  not  be  suspended 
over  the  right  shoulder,  nor  shall  the  Bali  be  thrown  out  between 
the  thumb  and  forefinger.' — Haradatta. 

7.  In  sprinkling  around  an  offering  to  the  gods,  the  sacrificer 
turns  his  right  hand  towards  the  oblation  and  pours  out  the  water, 
beginning  in  the  south  and  ending  in  the  east.     In  sprinkling  around 
an  offering   to  the   Manes,  exactly  the   opposite  order   is  to  be 
followed. 


11,2,4-    THE  DUTIES  OF  A  HOUSEHOLDER.       IO9 


8.  At  night  only  he  shall  offer  (the  Bali  to  the 
goblins),  throwing  it  into  the  air  and  reciting  the  last 
(Mantra). 

9.  He  who  devoutly  offers  those  (above-described 
Balis  and  Homas),  according  to  the  rules,  (obtains) 
eternal  bliss  in  heaven  and  prosperity. 

10.  And  (after  the  Balis  have  been  performed,  a 
portion  of  the  food)  must  first  be  given  as  alms. 

11.  He  shall  give  food  to  his  guests  first, 

12.  And  to  infants,  old  or  sick    people,  female 
(relations,  and)  pregnant  women. 

13.  The  master  (of  the  house)  and  his  wife  shall 
not  refuse  a  man  who  asks  for  food  at  the  time  (when 
the  VaLrvadeva  offering  has  been  performed). 

14.  If  there  is  no  food,  earth,  water,  grass,  and 
a  kind  word,  indeed,  never  fail  in  the  house  of  a 
good  man.     Thus  (say  those  who  know  the  law). 


8.  At  night,  i.  e.  before  the  evening  meal.  The  Mantra  is,  '  To 
those  beings  which,  being  servants  of  Vituda,  roam  about  day  and 
night,  desiring  a  Bali-offering,  I  offer  this  Bali,  desirous  of  pros- 
perity. May  the  Lord  of  prosperity  grant  me  prosperity,  svaha.' 
Haradatta  adds,  that  according  to  another  commentator,  no  other 
Bali  but  this  is  to  be  offered  in  the  evening,  and  that  some  modify 
the  Mantra  for  each  occasion,  offering  the  Bali  in  the  morning  to 
'  the  Bhutas  that  roam  about  during  the  day/  and  in  the  evening 
'  to  the  night-walkers.'  Compare  for  the  whole  section  Manu  III, 
90-92;  Ya^w.  I,  102-104. 

10.  Manu  III,  94  seq. 

11.  Manu  III,  115:  Ya^T?.  I,  105. 

12.  Manu  III,  114  ;  Ya^w.  I,  105. 

14.  Manu  III,  101;  Y%«.  I,  107.  As  read  in  the  text,  the 
first  line  of  the  verse  has  one  syllable  in  excess.  This  irregularity 
would  disappear  if  lrtn&,  the  Vedtc  form  of  the  nom.  ace.  plural, 
were  read  for  tr/wdni,  and  it  seems  to  me  not  improbable  that 
trmani  is  a  correction  made  by  a  Pandit  who  valued  grammatical 
correctness  higher  than  correctness  of  metre. 


IIO  APASTAMBA.  11,2,4. 

15.  Endless   worlds   are   the   portion   (of    those 
householders  and  wives)  who  act  thus. 

1 6.  To  a  Brahmawa  who   has   not   studied   the 
Veda,  a  seat,  water,  and  food  must  be  given.     But 
(the  giver)  shall  not  rise  (to  do  him  honour). 

1 7.  But  if  (such  a  man)  is  worthy  of  a  salutation 
(for  other  reasons),  he  shall  rise  to  salute  him. 

1 8.  Nor  (shall   a   Brahmawa   rise   to   receive)  a 
Kshatriya  or  Vai^ya  (though  they  may  be  learned). 

19.  If  a  6udra  conies  as  a  guest  (to  a  Brahmawa), 
he  shall  give  him  some  work  to  do.     He  may  feed 
him,  after  (that  has  been  performed). 

20:  Or  the  slaves  (of  the  Brahma^a  householder) 
shall  fetch  (rice)  from  the  royal  stores,  and  honour 
the  ^udra  as  a  guest. 

2 1.  (A  householder)  must  always  wear  his  garment 
over  (his  left  shoulder  and  under  his  right  arm). 

22.  Or  he  may  use  a  cord  only,  slung  over  his 
left  shoulder  and  passed  under  his  right  arm,  instead 
of  the  garment. 

23.  He  shall  sweep  together  (the  crumbs)  on  the 
place  where   he   has   eaten,  and  take  them  away. 
He  shall  sprinkle  water  on  that  place,  turning  the 
palm  downwards,  and  remove  the  stains  (of  food 
from  the  cooking- vessels  with  a  stick),  wash  them 
with  water,  and  take  their  contents  to  a  clean  place 
to  the  north  (of  the  house,  offering  them")  to  Rudra. 
In  this  manner  his  house  will  become  prosperous. 

16.    Manu  III,  99. 

18.  Manu  III,  110-112;  Ya^«.  I,  107. 

19.  Manu  loc.  cit. 

20.  '  Hence  it  is  known  that  the  king  ought  to  keep  stores  of 
rice  and  the  like  in  every  village,  in  order  to  show  hospitality  to 
.Sudra  guests.' — Haradatta. 


II,  2,  5-         THE    DUTIES    OF   A    HOUSEHOLDER.  1 1 1 

24.  It  is  declared   in   the  Smrttls  that  a  Brah- 
mawa  alone  should  be  chosen  as  teacher  (or  spiritual 
guide). 

25.  In  times  of  distress  a  Brahmawa  may  study 
under  a  Kshatriya  or  Vawya. 

26.  And    (during   his   pupilship)   he    must  walk 
behind  (such  a  teacher). 

27.  Afterwards  the  Brahmawa  shall  take  prece- 
dence before  (his  Kshatriya  or  Vai^-ya  teacher). 

PRASNA  II,  PATALA  2,  KHA.VDA  5. 

1.  On  the  day  on  which,  beginning  the  study  of 
the  whole  sacred  science,  the  Upanishads  (and  the 
rest,  he  performs  the  Upakarma  in   the  morning), 
he  shall  not  study  (at  night). 

2.  And  he  shall  not  leave  his  teacher  at  once  after 
having  studied  (the  Veda  and  having  returned  home). 

24.  Manu  II,  241,  242.  From  here  down  to  II,  3,  6,  2,  Apa- 
stamba  again  treats  of  the  duties  of  students  and  teachers,  a  subject, 
which  appears  to  have  in  his  eyes  a  greater  importance  than  any 
other.  The  rules  given  now  apply  chiefly  to  householders.  It 
would  seem  that  they  have  been  inserted  in  this  particular  place, 
because  the  reception  of  a  former  teacher  is  to  be  described  II,  3, 
5,  4- 1 1,  and  that  of  a  'learned  guest'  II,  3,  6,  3  seq. 

5.  i.  This  rule  refers  to  the  Upakarma,  to  be  performed  yearly 
by  householders.  In  our  days,  too,  the  custom  is  observed,  and  the 
whole  Brahminical  community  change  on  this  occasion  their  G'envfe 
or  sacrificial  cords  in  the  month  of  6"rava//a.  The  adherents  of 
the  various  6'akhas  of  the  Vedas,  however,  perform  the  ceremony 
on  different  days.  According  to  Haradatta,  the  Upanishads  are 
named,  in  order  to  show  that  they  are  of  the  highest  importance. 
See  also  *Satapatha-brahma«a  X,  3,  5,  12. 

2.  Others  consider  that  this  Sutra  refers  to  the  annual  Upakarma 
of  the  householder.  In  that  case  the  translation  would  be,  'And 
after  having  performed  the  Upakarma/  &c.  Probably  Apastamba 
means  to  give  a  general  rule,  applicable  both  to  householders  and 
to  students  who  have  returned  home. 


112  APASTAMBA.  IT,  ?,  5. 


3.  If  he  is  in  a  hurry  to  go,  he  shall  perform  the 
daily  recitation  of  the  Veda  in  the  presence  of  his 
teacher,  and  then  go  at  his  pleasure.     In  this  manner 
good  fortune  will  attend  both  of  them. 

4.  If  the  (former)  teacher  visits  him  after  he  has 
returned  home,  he  shall  go  out  to  meet  him,  embrace 
his  (feet),  and  he  shall  not  wash  himself  (after  that 
act),  showing  disgust.     He  then  shall  let  him  pass 
first  into  the  house,  fetch  (the  materials  necessary  for 
a  hospitable  reception),  and  honour  him  according  to 
the  rule. 

5.  If  (his  former  teacher  is)  present,  he  himself 
shall  use  a  seat,  a  bed,  food,  and  garments  inferior 
to,  and  lower  (than  those  offered  to  the  teacher). 

6.  Standing  (with  his  body  bent),  he  shall  place 
his  left  hand  (under  the  water-vessel,  and  bending 
with  his  other  hand  its  mouth  downwards),  he  shall 
offer  to  his  teacher  water  for  sipping. 

7.  And  (he  shall  offer  water  for  sipping  in  this 
manner)  to  other  guests  also  who  possess  all  (good 
qualities)  together. 

8.  He  shall  imitate  (his  teacher)  in  rising,  sitting, 
walking  about,  and  smiling. 


4.  '  Though  he  may  suspect  that  the  teacher  had  been  defiled  by 
the  touch  of  a  ATaWala  or  the  like,  still  he  shall  not  show  disgust 
nor  wash  himself/ — Haradatta.  Regarding  the  rule  of  receiving 
guests,  see  below,  II,  4,  8,  6  seq. 

6.  According  to  Haradatta,  the  repetition  of  the  word  aXaryam, 
'  the  teacher,'  in  this  Sutra,  indicates  that  the  rule  holds  good  not 
only  when  the  teacher  comes  as  a  guest  to  his  former  pupil,  but  on 
every  occasion  when  he  receives  water  for  sipping. 

7.  'He  is  called  samudeta,  "possessed  of  all  (good 'qualities) 
together,"  who  is  endowed  with  (good)  birth,  disposition,  behaviour, 
(great)  learning,  and  a  (venerable)  age.' — Haradatta. 

8.  The  word  syat  is  to  be  understood  from  Suira  5. 


II,  2,  5-          THE    DUTIES    OF    A    HOUSEHOLDER.  1  I  3 

9.  In  the  presence  (of  his  teacher)  he  shall  not 
void  excrements,  discharge  wind,  speak  aloud,  laugh, 
spit,  clean  his  teeth,  blow  his  nose,  frown,  clap  his 
hands,  nor  snap  his  fingers. 

10.  Nor  shall  he  tenderly  embrace   or  address 
caressing  words  to  his  wife  or  children. 

1 1.  He  shall  not  contradict  his  teacher, 

1 2.  Nor  any  of  his  betters. 

13.  (He  shall  not)  blame  or  revile  any  creature. 

14.  (He  shall  not  revile  one  branch   of)  sacred 
learning  by  (invidiously  comparing  it  with)  another. 

15.  If  he  is  not  well  versed  in  a  (branch  of)  sacred 
learning  (which  he  studied  formerly),  he  shall  again 
go  to  the  (same)  teacher  and  master  it,  observing 
the  (same)  rules  as  (during  his  first  studentship). 

1 6.  The  restrictions  (to  be  kept)  by  the  teacher 
from  the  beginning  of  the  course  of  teaching  to  its 
end  are,  to  avoid  cutting  the  hair  on  the  body,  par- 
taking of  meat  or  of  oblations  to  the  Manes,  and 
connection  (with  a  woman). 

17.  Or  (he  may  have  conjugal  intercourse)  with 
his  wife  at  the  proper  season. 

1 8.  He  shall  be  attentive  in  instructing  his  pupils 
in  the  sacred  learning,  in  such  a  manner  that  they 

13.  Haradatta  states  that  'speaking  evil'  is  forbidden  here  once 
more  in  order  that  it  should  be  particularly  avoided. 

14.  '  For  example,  he  shall  not  say,  "  The  Jtig-\cda.  is  sweet  to 
the  ear,  the  other  Vedas  grate  on  the  ear,"  or  "  the  Taitiidya-veda 
is  a  .Sakha  consisting  of  leavings,"  or  "  the  Brahmawa  proclaimed 
by  Ya£77avalkya  is  of  modern  origin." ' — Haradatta.     The  second 
sentence  refers  to  the  story  that  Ya^/avalkya  vomited  the  Black 
Ya^ur-veda,  and  his  fellow-students,  becoming  partridges,  picked  it 
up.    Regarding  the  third  sentence,  see  Varttika  on  Pawini  IV,  3,  105, 
and  Max  Muller's  History  of  Ancient  Sanskrit  Literature,  p.  363. 

1 6.  Weber,  Ind.  Stud.  X,  42. 

[2]  I 


114  APASTAMBA.  IT,  3, 6. 

master  it,  and  in  observing  the  restrictions  (imposed 
upon  householders  during  their  teaching).  He  who 
acts  thus,  gains  heavenly  bliss  for  himself,  his 
descendants  and  ancestors. 

19.  He  who  entirely  avoids  with  mind,  word, 
nose,  eye,  and  ear  the  sensual  objects  (such  as  are) 
enjoyed  by  the  touch,  the  organ,  or  the  stomach, 
gains  immortality. 

PRASNA  II,  PAPALA  3,  KHAJVDA  6. 

1.  If  he  has  any  doubts  regarding  the  caste  and 
conduct  of  a  person  who  has  come  to  him  in  order 
to  fulfil  his  duty  (of  learning   the  Veda),  he  shall 
kindle  a  fire  (with    the  ceremonies    prescribed   for 
kindling  the  sacrificial  fire)  and  ask  him  about  his 
caste  and  conduct. 

2.  If  he  declares  himself  to  be  (pf)  good  (family 
and  conduct,  the  teacher  elect)  shall  say,  '  Agni  who 
sees,  Vayu  who  hears,  Aditya  who  brings  to  light, 
vouch  for  his  goodness ;  may  it  be  well  with  this 
person !     He    is    free   from   sin.'     Then    he    shall 
begin  to  teach  him. 

3.  A   guest   comes   to   the  house  resembling  a 
burning  fire. 

6.  i.  The  person  desirous  to  study  addresses  his  teacher  elect  with 
the  following  Mantra :  Bhagavan  maitrewa  ^akshusha"  parya  jivena 
manasanugrzM«a  prasida  m&m  adhyapaya, '  venerable  Sir,  look  on 
me  with  a  friendly  eye,  receive  me  with  a  favourable  mind,  be  kind 
and  teach  me.'  The  teacher  elect  then  asks :  Kiwgotro  'si  saumya, 
kimjUara-A,  '  friend,  of  what  family  art  thou  ?  what  is  thy  rale  of 
conduct  ? ' 

3.  The  object  of  this  Sutra  is  to  show  the  absolute  necessity  of 
feeding  a  guest.  For,  if  offended,  he  might  burn  the  house  with 
the  flames  of  his  anger. 


11,3,6.     THE  DUTIES  OF  A  HOUSEHOLDER.      115 

4.  He  is  called  a.5rotriya  who,  observing  the  law 
(of  studentship),  has  learned  one  recension  of  the 
Veda  (which  may  be  current  in  his  family). 

5.  He  is  called  a  guest  (who,  being  a  vSrotriya), 
approaches  solely  for  the  fulfilment  of  his  religious 
duties,  and  with  no  other  object,  a  householder  who 
lives  intent  on  the  fulfilment  of  his  duties. 

6.  The  reward  for  honouring  (such  a  guest)  is 
immunity  from  misfortunes,  and  heavenly  bliss. 

7.  He  shall  go  to  meet  such  (a  guest), honour  him 
according  to  hi-s  age  (by  the  formulas  of  salutation 
prescribed),  and  cause  a  seat  to  be  given  to  him. 

8.  Some  declare  that,  if  possible,  the  seat  should 
have  many  feet. 

9.  The  (householder  himself)  shall  wash  the  feet 
of  that  (guest) ;  according  to  some,  two  ^udras  shall 
do  it. 

10.  One  of  them  shall  be  employed  in  pouring 
water   (over   the   guest,  the  other  in  washing  his 
feet). 

11.  Some  declare  that  the  water  for  the  (guest) 
shall  be  brought  in  an  earthen  vessel. 


4.  The  object  of  this  Sutra  is  to  complete  the  definition  of  the 
term  '  guest '  to  be  given  in  the  following  Sutra.     In  my  translation 
I   have  followed  Haradatta's  gloss.     The   literal   sense  of  Apa- 
stamba's  words  is,  •  He  who,  observing  the  law,  has  studied  one 
recension  of  each  (of  the  four)  Vedas,  becomes  a  .Srotriya.'     Hara- 
datta  says  this  definition  would  be  contrary  to  the  current  accepta- 
tion of  the  term.     That  argument  proves,  however,  nothing  for 
Apastamba's  times. 

5.  Manu  III,  102,  103;  Ya^«.  I,  m. 

6.  Ya^«.  I,  109;  Manu  III,  101. 

8.   Haradatta  states  that  this  is  also  Apastamba's  opinion, 
ii.   According  to  Haradatta,  Apastamba  is  of  opinion  that  it 
should  be  brought  in  a  pot  made  of  metal. 

I  2 


ii6  APASTAMBA.  11,5,6. 

12.  But  (a  guest)  who  has  not  yet  returned  home 
from  his  teacher  shall  not  be  a  cause  for  fetching 
water. 

13.  In  case  a   (student    comes,  the    host)    shall 
repeat  the  Veda  (together  with   him)  for  a  longer 
time  (than  with  other  guests). 

14.  He  shall  converse  kindly  (with    his   guest), 
and  gladden  him  with  milk  or  other  (drinks),  with 
eatables,  or  at  least  with  water. 

15.  He  shall  offer  to  his  guest  a  room,  a  bed, 
a  mattress,  a  pillow  with  a  cover,  and  ointment,  and 
what  else  (may  be  necessary). 

1 6.  (If  the  dinner  has  been  finished  before  the 
arrival  of  the  guest),  he  shall  call  his  cook  and  give 
him  rice  or  yava  for  (preparing  a  fresh  meal  for)  the 
guest 

1 7.  (If  dinner  is  ready  at  the  arrival  of  the  guest), 
he  himself  shall  portion  out  the  food  and  look  at  it, 
saying    (to    himself),  '  Is    this  (portion)  greater,  or 
this?' 

1 8.  He  shall  say,  '  Take  out  a  larger  (portion  for 
the  guest)/ 

19.  A  guest  who  is  at  enmity  (with  his  host)  shall 
not  eat  his  food,  nor  (shall  he  eat  the  food  of  a  host) 
who  hates  him  or  accuses  him  of  a  crime,  or  of  one 
who  is  suspected  of  a  crime. 

20.  For  it  is  declared  in  the  Veda  that  he  (who 
eats  the  food  of  such  a  person)  eats  his  guilt. 

12.   I.e.  it  is  unnecessary  to  offer  water  for  washing  the  feet  to 
a  student. 

15.  'Ointment,  (i.e.)  oil  or  clarified  butter  for  anojnting  the 
feet.'— Haradatta.     Manu  III,  107. 

1 6.  Manu  III,  108. 

19.   Manu  IV,  213;  \agn.  I,  162. 


II,  3,  7-          THE    DUTIES    OF    A    HOUSEHOLDER,  I  I 


PRASNA  II,   PAFALA  3,   KHA^DA  7. 

1.  This    reception    of  guests    is    an    everlasting 
(6rauta)-sacrifice    offered    by    the    householder    to 
Pra^apati. 

2.  The  fire  in  the  stomach  of  the  guest  (repre- 
sents) the  Ahavanlya,  (the  sacred  fire)  in  the  house 
of  the  host  represents  the  Garhapatya,  the  fire  at 
which  the  food  for  the  guest  is  cooked  (represents) 
the  fire  used  for  cooking  the  sacrificial  viands  (the 
Dakshiwagni). 

3.  He  who  eats  before  his  guest  consumes  the 
food,  the  prosperity,  the  issue,  the  cattle,  the  merit 
which  his  family  acquired  by  sacrifices  and  charitable 
works. 

4.  Food  (offered  to  guests)  which  is  mixed  with 
milk  procures  the  reward  of  an  Agnish/oma-sacrifice, 
food  mixed  with  clarified  butter  procures  the  reward 
of  an  Ukthya,  food  mixed  with  honey  the  reward  of 
an  Atiratra,  food  accompanied  by  meat  the  reward 
of  a  Dvada^aha,  (food  and)  water  numerous  offspring 
and  long  life. 

5.  It  is  declared  in  the  Veda, '  Both  welcome  and 
indifferent  guests  procure  heaven  (for  their  host).' 


7.  i.  'Pra^-apatya  may  mean  either  "created  by  Pra^apati"  or 
"  sacred  to  Pra^apati."  ' — Haradatta. 

2.  In  the  first  Sutra  the  reception  of  guests  had  been  compared 
to  an  everlasting  Vedic  sacrifice.  This  analogy  is  traced  further 
in  detail  in  this  Sutra.  One  of  the  chief  characteristics  of  a  Vedic 
sacrifice  is  the  vitana,  or  the  use  of  three  sacred  fires.  Hence 
Apastamba  shows  that  three  fires  also  are  used  in  offering  hospi- 
tality to  guests. 

4.  Regarding  the  Agnish/oma  and  the  other  sacrifices  men- 
tioned, see  Aitareya-brahmawa  III,  8;  IV.  i ;  IV,  4. 


1 18  APASTAMBA.  TI,  3,  7. 

6.  When  he  gives  food  in  the  morning,  at  noon, 
and  in  the  evening,  (these  gifts)  are  the  Savanas  (of 
that  sacrifice  offered  to  Pra^apati). 

7.  When  he  rises  after  his  guest   has  risen  (to 
depart),  that  act  represents  the   Udavasaniya  ish/i 
(of  a  Vedic  sacrifice). 

8.  Wrhen  he  addresses  (the    guest)  kindly,  that 
kind  address  (represents)  the  Dakshi;/a. 

9.  \Vhen  he  follows  (his  departing  guest,  his  steps 
represent)  the  steps  of  Vishnu. 

10.  When  he  returns  (after  having  accompanied 
his  guest),  that    (act   represents)   the   Avabhmha, 
(the  final  bath  performed  after  the  completion  of 
a  sacrifice.) 

1 1 .  Thus  (a  Brahmawa  shall  treat)  a  Brahma#a, 
(and  a  Kshatriya  and  a  VaLsya  their  caste  fellows.) 

12.  If  a  guest  comes  to  a  king,  he  shall  make  (his 
Purohita)  honour  him  more  than  himself. 

13.  If  a  guest  comes  to  an  Agnihotrin,  he  himself 


6.  The  morning,  midday,  and  evening  offerings  offered  at  the 
great  Vedic  sacrifices  are  called  Savanas.      The  object   of  this 
Stitra  is  to  prescribe  the  hospitable  reception  of  guests  at  all  times 
of  the  day.  and  to  further  describe  the  similarity  of  a  guest-offering 
to  a  Vedic  sacrifice. 

7.  Regarding   the   Udavasaniya   ish/i,   see    Aitareya-brahmawa 
VIII,  5.     Ir  is  the  'concluding  ish/i.' 

8.  Dakshirca  is  the  reward  given  to  priests  who  officiate  at  a 
sacrifice. 

9.  '  The  steps  of  Vishnu '  are  three  steps  which  the  sacrificer 
has  to  make  between  the  Vedi  nnd  the  Ahavaniya-fire.     See  Pet. 
Diet.  s.  v. 

12.  'A  guest/  i.e.  such  a  one  as  described  above,  II,  3,  6,  4 
and  5. 

13.  An  Agnihotrin  is  a  Brahmana  who  offers  certain  daily  burnt- 
offerings  called  Agnihotra.     The   translation   of  the   last   clause 
renders  tarpayaruu,  she  reading  of  the  Athaivr-veda. 


IT,  3,  7.  THE   DUTIES   OF   A    HOUSEHOLDER. 

shall  go  to  meet  him  and  say  to  him  :  '  O  faithful 
fulfiller  of  thy  vows,  where  didst  thou  stay  (last 
night)  ? '  (Then  he  offers  water,  saying) :  '  O  faithful 
fulfiller  of  thy  vows,  here  is  water.'  (Next  he  offers 
milk  or  the  like,  saying) :  '  O  faithful  fulfiller  of  thy 
vows,  may  (these  fluids)  refresh  (thee).' 

14.  (If  the  guest  stays  at  the  time  of  the  Aghi- 
hotra,  he  shall  make  him  sit  down  to  the  north  of 
the  fire  and)  murmur  in  a  low  voice,  before  offering 
the  oblations  :  '  O  faithful  fulfiller  of  thy  vows,  may 
it  be  as  thy  heart  desires;'  'O  faithful  fuifilier  of 
thy  vows,  may  it  be  as  thy  will  is.; '    '  O    faithful 
fulfiller  of   thy  vows,  may  it  be  as  thy  wish   is ; ' 
'  O  faithful  fulfiller  of  thy  vows,  may  it  be  as  thy 
desire  is.' 

15.  If  a  guest  conies,  after  the  fires  have  been 
placed  (on  the  altar),  but  before  the  oblations  have 
been  offered,  (the  host)  himself  shall  approach  him 
and  say  to  him  :  '  O  faithful  fulfiller  of  thy  vows, 
give  me  permission  ;  I  wish  to  sacrifice.'     Then  he 
shall  sacrifice,  after  having  received  permission.     A 
Brahmawa  declares  that  he  commits  a  sin  if  he  sacri- 
fices without  permission. 

1 6.  He    who   entertains    guests    for   one    night 
obtains  earthly  happiness,  a  second  night  gains  the 
middle  air,  a  third  heavenly  bliss,  a  fourth  the  world 
of  unsurpassable  bliss  ;  many  nights  procure  endless 
worlds.     That  has  been  declared  in  the  Veda. 

17.  If  an  unlearned  person  who  pretends  to  be 


14.  According  to  some,  all  these  sentences  must  be  pronounced ; 
according  to  Haradatta,  one  only,  which  may  be  selected  optionally. 

15.  Haradatta  states  that  the  Brahma«a  mentioned  in  the  text 
is  the  Atharvaffa-brahma»a.    See  Atharva-veda  XV,  r  \-iz. 


1 2O  APASTAMBA.  II,  4,  8. 

(worthy  of  the  appellation)  '  guest '  comes  to  him,  he 
shall  give  him  a  seat,  water,  and  food,  (thinking)  '  I 
give  it  to  a  learned  Brahmawa.'  Thus  (the  merit)  of 
his  (gift)  becomes  (as)  great  (as  if  a  learned  Brah- 
ma;/a  had  received  it). 

PRASNA  II,  PAFALA  4,  KUANDA.  8. 

1.  On   the    second   and    following    days    of   the 
guest's   stay,   the    host   shall    not    rise    or   descend 
(from  his  couch)  in  order  to  salute   his   (guest),  if 
he  has  been  saluted  before  (on  the  first  day). 

2.  He  shall  eat  after  his  guests. 

3.  He  shall  not  consume  all  the  flavoured  liquids 
in  the  house,  so  as  to  leave  nothing  for  guests. 

4.  He  shall  not  cause  sweetmeats  to  be  prepared 
for  his  own  sake. 

5.  (A  guest)  who  can  repeat    the  (whole)  Veda 
(together  with  the  supplementary  books)  is  worthy 
to  receive  a  cow  and  the  Madhuparka, 

6.  (And  also)   the  teacher,  an  officiating  priest, 
a  Snataka,  and  a  just  king  (though  not  learned  in 
the  Veda). 

7.  A  cow  and  the  Madhuparka  (shall  be  offered) 
to  the  teacher,  to  an  officiating  priest,  to  a  father- 
in-law,  and  to  a  king,  if  they  come  after  a  year  has 
elapsed  (since  their  former  visit). 


8.  a.    Manu  III,  117;  Ya^;7.  I,  105. 

3.  Flavoured  liquids,  i.e.  milk,  whey,  &c. 

4.  Manu  III',  1 06. 

5.  Manu  III,  119  and  120;  YO§TZ.  I,  i  to  ;  Weber,  Ind.  Stud.  X, 
125.     A  guest  is  also  called  goghna, '  cow-killer/  because  formerly 
a  cow  used  to  be  killed  on  the  arrival  of  a  distinguished  guest. 
The  rite  is  described  by  Afvalayana  G;v'hya-sutra  I,  24,  31-33. 


11,4,8.    THE  DUTIES  OF  A  HOUSEHOLDER.      121 


8.  The  Madhuparka  shall  consist  of  curds  mixed 
with  honey,  or  of  milk  mixed  with  honey. 

9.  On  failure  (of  these  substances)  water  (mixed 
with  honey  may  be  used). 

10.  The  Veda  has  six  Aiigas  (auxiliary  works). 

11.  (The   six   auxiliary   works   are)    the    Kalpa 
(teaching  the  ritual)  of  the  Veda,  the  treatises  on 
grammar,    astronomy,    etymology,    phonetics,    and 
metrics. 

1 2.  (If  any  one  should   contend   that)  the  term 
Veda  (on  account  of  its  etymology,  implying  that 
which  teaches  duty  or  whereby  one  obtains  spiritual 
merit)  applies  to  the  complete  collection  of  (works 
which    contain)     rules    for    rites    to    be    performed 
on   the  authority  of  precepts,    (that,    consequently, 
the    Kalpa-sutras    form    part    of    the    Veda,    and 
that    thereby)  the  number  (fixed  above)   for  those 
(Angas)  is  proved  to  be  wrong, 

13.  (Then  we  answer),  All  those  who  are  learned 
in  Mimawsa  are  agreed  that  (the  terms  Veda,  Brah- 
rnawa,  and  the  like,  which  are  applied  to)  the  principal 
(works),  do  not  include  the  Aiigas  (the  Kalpa-sutras 
and  the  rest). 

14.  If  he  remembers  at  any  time  during  dinner, 
that  he  has  refused  a  guest,  he  shall  at  once  leave 
off  eating  and  fast  on  that  clay, 

8.   A-rvalayana  Gr/hya-sutra  I,  24,  5  and  6. 

10.  This  Sutra  explains  the  term  vedadhyaya.  '(a  guest)  who 
can  repeat  the  (whole)  Veda,'  which  occurs  above,  Sutra  5.— 
Haradatta.  See  Max  M tiller's  History  of  Ancient  Sanskrit  Litera- 
ture, p.  in. 

12.  This  Sutra  and  the  following  one  are  directed  against  those 
who  consider  the  Kalpa-sutras  to  be  a  part  of  the  Veda,  the  re- 
vealed texts.  See  also  Max  Miillcr's  History  of  Ancient  Sanskrit 
Literature;  p.  95  seq. 


1 22  APASTAMBA.  II,  4,  9. 


PRASNA  II,  PAZ-ALA  4,  KHAJVDA  9. 

1.  And  on  the  following  day  (he  shall  search  for 
him),  feast  him  to  his  heart's  content,  and  accompany 
him  (on  his  departure). 

2.  (If  the  guest)  possesses  a  carriage,  (he  shall 
accompany  him)  as  far  as  that. 

3.  Any  other  (guest  he  must  accompany),  until 
permission  to  return  is  given. 

4.  If  (the  guest)  forgeis  (to  give  leave  to  depart), 
the  (host)  may  return  on  reaching  the  boundary  of 
his  village. 

5.  To  all  (those  who  come  for  food)  at  (the  end 
of)  the  Vaisvadeva  he  shall  give  a  portion,  even  to 
dogs  and  Ara«</alas. 

6.  Some  declare  that  he  shall  not  give  anything 
to  unworthy  people  (such  as  A*a;o&las). 

7.  A  person  who  has  been  initiated  shall  not  eat 
the  leavings  of  women  or  of  an  uninitiated  person. 

8.  All  gifts  are  to  be  preceded  by  (pouring  out) 
water. 

9.  (But  gifts  offered  to  priests)  at  sacrifices  (are  to 
be  given)  in  the  manner  prescribed  by  the  Veda. 

10.  The  division  of  the  food  must  be  made  in 
such  a  manner  that  those  who  receive  daily  portions 
(slaves)  do  not  suffer  by  it. 


9.  i.   YS^flLI,  113. 

7.  After  a  long  discussion  on  the  object  of  this  Sutra;  Haradatta 
comes  to  the  conclusion  that  it  is  given  '  against  the  improper 
custom  to  dine  out  of  trie  same  vessel  with  one's  wife  and  uninitiated 
children,  which  prevails  in  some  countries.' 

8.  '  Consequently  a  gift  of  food  also.'     The  custom  is  to  pour 
water,  usually  with  the  spoon  called  Darvi  (Palli),  into  the  extended 
palm  of  the  recipient's  right  hand. 


11,5,10.         THE    DUTIES    OF    A    HOUSEHOLDER.  123 

11.  At  his  pleasure,  he  may  stint  himself,  his  wife, 
or  his  children,  but  by  no  means  a  slave  who  does 
his  work. 

12.  And  he  must  not  stint  himself  so  much  that 
he  becomes  unable  to  perform  his  duties. 

1 3.  Now   they   quote   also    (the    following    two 
verses) : 

'  Eight  mouthfuls  are  the  meal  of  an  ascetic, 
sixteen  that  of  a  hermit  living  in  the  woods,  thirty- 
two  that  of  a  householder,  and  an  unlimited  quantity 
that  of  a  student.  An  Agnihotrin,  a  draught-ox, 
and  a  student,  those  three  can  do  their  work  only 
if  they  eat ;  without  eating  (much),  they  cannot 
do  it.' 

PRAS-NA  II,  PAIVYLA  5,  KHAJVDA  10. 

1.  The  reasons  for  (which)  begging  (is  permissible 
are),  (the  desire  to  collect  the  fee  for)  the  teacher, 
(the  celebration  of)  a  wedding,  (or  of)  a  6rauta-sacri- 
fice,  the  desire  to  keep  one's  father  and  mother,  and 
the  (impending)  interruption  of  ceremonies  performed 
by  a  worthy  man. 

2.  (The  person  asked  for  alms)  must  examine  the 
qualities  (of  the  petitioner)  and  give  according  to  his 
power. 

3.  But  if  persons  ask  for  alms  for  the  sake  of 
sensual  gratification,  that  is  improper ;  he  shall  not 
take  heed  of  that. 

4.  The  lawful  occupations  of  a   Brahmawa  are, 

13.   Manu  VI,  28;  Yagn.  Ill,  55. 

10.  i.  Manu  IV,  251 ;  XI,  i  seq. ;  Ya^fc  I,  216.  By  the  term 
arhat,  '  a  worthy  person,'  a  Brahma«a  is  here  designated  who  has 
studied  the  Veda  and  performs  an  Agnihotra. 

4.   Manu  I,  88;  X,  75;  YS^ff.  I,  118. 


124  APASTAMBA.  II,  5,  10. 

studying,  teaching,  sacrificing  for  himself,  officiating 
as  priest  for  others,  giving  alms,  receiving  alms,  inhe- 
riting, and  gleaning  corn  in  the  fields  ; 

5.  And  (he  may  live  by  taking)  other  things  which 
belong  to  nobody. 

6.  (The  lawful  occupations)  of  a   Kshatriya  are 
the  same,  with  the  exception  of  teaching,  officiating 
as  priest,  and  receiving  alms.     (But)  governing  and 
fighting  must  be  added. 

7.  (The  lawful  occupations)  of  a  Vawya  are  the 
same  as  those  of  a  Kshatriya,  with  the  exception  of 
governing  and  fighting.     (But  in  his  case)  agriculture, 
the  tending  of  cattle,  and  trade  must  be  added. 

8.  He  (shall)  not  choose  (for  the  performance  of 
a  6rauta-sacrifice)  a  priest  who  is  unlearned  in  the 
Veda,  nor  one  who  haggles  (about  his  fee). 

9.  (A    priest)    shall    not   officiate   for   a    person 
unlearned  in  the  Veda. 

10.  In   war    (Kshatriyas)    shall    act   in    such    a 
manner  as  those  order,   who  are   learned   in    that 
(art  of  war). 

1 1.  The  Aryas  forbid  the  slaughter  of  those  who 
have  laid  down  their  arms,  of  those  who  (beg  for 
mercy)  with    flying   hair   or  joined    hands,  and  of 
fugitives. 

12.  The  spiritual   guide  shall  order  those  who, 

5.  I.e.  wild  roots  and  fruits. 

6.  Manu  I,  89;  X,  77,  79;  Yagfi.  I,  118,  119.    . 

7.  Manu  I,  90 ;  X,  78,  79 ;  Ya^«.  loc.  cit. 

11.  Manu  VII,  91  seq. ;  \&gn.  1,  325. 

12.  Haradatta  explains  the  words  .Sastrair  adhigatanam,  'who 
whilst  participating,  according  to  the  sacred  law,  (in  the  rights  of 
their  caste,) '  by  '  who  have  been  sanctified  according  to  the  law 
by  the  sacraments,  such  as  the  Garbhadhana,  and  are  entitled  (to 
the  rights  and  occupations  of  their  caste).' 


II,5,H.    THE  DUTIES  OF  A  HOUSEHOLDER.       125 

"(whilst)  participating  according  to  sacred  law  (in  the 
rights  of  their  caste),  have  gone  astray  through  the 
weakness  of  their  senses,  to  perform  penances  pro- 
portionate to  (the  greatness  of)  their  sins,  according 
to  the  precepts  (of  the  Smr/ti). 

13.  If  (such  persons)  transgress  their  (A^arya's) 
order,  he  shall  take  them  before  the  king. 

14.  The  king  shall  (send  them)  to  his  domestic 
priest,  who  should  be  learned   in  the  law  and  the 
science  of  governing. 

15.  He  shall  order  (them  to  perform  the  proper 
penances  if  they  are)  Brahmawas. 

16.  He  shall  reduce  them  (to  reason)  by  forcible 
means,  excepting  corporal  punishment  and  servitude. 

PRASNA  II,  PAFALA  5,  KHAA'JDA  11. 

1.  In  the  cases  of  (men  of)  other  castes,  the  king, 
after   having  examined   their  actions,  may   punish 
them  even  by  death. 

2.  And  the  king  shall  not  punish  on  suspicion. 

3.  But  having  carefully  investigated  (the  case)  by 
means  of  questions    (addressed    to  witnesses)  and 
even  of  ordeals,  the  king  may  proceed  to  punish. 

4.  A  king  who  acts  thus,  gains  both  (this  and  the 
next)  world. 

5.  The  road  belongs  to  the  king  except   if  he 
meets  a  Brahmawa. 


1 6.  Probably  this  Sutra  is  meant  to  give  a  general  rule,  and  to 
exempt  Brahmawas  in  every  case  from  corporal  punishment  and 
servitude,  Manu  VIII,  379-380. 

11.  3.   See  also  below,  II,  u,  29,  6. 

5.  Manu  II,  139;  Ya£77. 1,  117.  According  to  Haradatta  this 
Sutra  is  given,  though  the  precedence  among  the  various  castes 
has  been  already  settled,  in  order  to  show  that  common  Kshatriyas 
must  make  way  for  an  anointed  king. 


126  APAS7AMBA. 


"• 


6.  But  if  he  meets  a  Brahma#a,  the  road  belongs 
to  the  latter. 

7.  All  must  make  way  for  a  (laden)  vehicle,  for 
a  person  who  carries  a  burden,  for  a  sick  man,  for 
a  woman  and  others  (such  as  old  men  and  infants). 

8.  And  (way  must  be  made),  by  the  other  castes, 
for  those  men  who  are  superior  by  caste. 

9.  For  their  own  welfare  all  men  must  make  way 
for  fools,  outcasts,  drunkards,  and  madmen. 

10.  In  successive  births  men  of  the  lower  castes 
are.  born  in  the  next  higher  one,  if  they  have  fulfilled 
their  duties. 

11.  In  successive  births  men  of  the  higher  castes 
are  born  in  the  next  lower  one,  if  they  neglect  their 
duties. 

12.  If  he  has  a  wife  who  (is  willing  and  able)  to 
perform  (her  share  of)  the  religious  duties  and  who 
bears  sons,  he  shall  not  take  a  second. 

13.  If  a  wife  is  deficient  in  one  of  these    two 
(qualities),  he  shall  take  another,  (but)  before  he 
kindles  the  fires  (of  the  Agnihotra). 

14.  For  a  wife  who  assists  at  the  kindling  of  the 
fires,  becomes  connected  with  those  religious  rites  of 
which  that  (fire-kindling)  forms  a  part. 


6.    Manu  II,  138  ;  Ya^».  1,  117. 
10.    Manu  X,  64,  65  ;  Ysign.  I,  96. 

12.  Manu  IX,  95;  Ya^?7.  I,  76. 

13.  Manu  IX,  80,  81  ;  Ya^«.  I,  73. 

14.  A  wife  who  assists  at  the  kindling  of  the   fires  for  any 
sacrificial  rite,  becomes  connected  with  that  rite  like  any  priest, 
and  in  that  rite  no  other  woman  can  take,  her  place.     Hence  in 
the  case   of  an   Agnihotra,   which   lasts   during   the   performer's 
lifetime,  or  at  least  as  long  as  he  is  a  householder,  the  performer 
cannot  take  another  principal  wife  after  he  "once  has  begun  his 
sacrifice.     If  the  wife  of  an  Agnihotrin  dies,  he  must  marry  again, 
and  also  kindle  his  fires  afresh.     Manu  V,  167,  168  ;  Y%#.  I,  89. 


II,5,U.         THE    DUTIES   OF    A    HOUSEHOLDER.  127 

15.  He  shall  not  give  his  daughter  to  a  man 
belonging  to  the  same  family  (Gotra), 

1 6.  Nor  to  one  related  (within  six  degrees)  on 
the  mother's  or  (the  father's)  side. 

1 7.  At  the  wedding  called  Brahma,  he  shall  give 
away  (his   daughter)   for  bearing  children  and  per- 
forming the  rites  that  must  be  performed  together 
(by  a  husband  and  his  wife),  after  having  enquired 
regarding     (the     bridegroom's)    family,    character, 
learning,  and  health,  and  after  having  given  (to  the 
bride)  ornaments  according  to  his  power. 

1 8.  At  the  wedding  called  Arsha,  the  bridegroom 
shall  present  to  the  father  of  thebride  a  bull  and  acow. 

19.  At  the  wedding  called   Daiva,  (the   father) 
shall  give  her  to  an  officiating  priest,  who  is  per- 
forming a  Srauta-sacrifice. 

15.  The  term  Gotra  corresponds  to  the  Latin  Gens.     It  may 
be  of  two  kinds,  Vaidika  for  Brahma»as  and  Laukika,  '  worldly,' 
for  men   of  other  castes:     In  the  first  case  it  denotes  'persons 
descended  from  the  same  J?*shi;'  in  the  second,  'persons  dis- 
tinguished by  the  same  family  name,  or  known  to  be  descended 
from  the  same  ancestor.'     In  our  days  Br&hmanas  also  have  Lau- 
kika Gotras,  which   form  subdivisions  of  the  very  large  Vedic 
Gotras.     Regarding  the  Vaidika  Gotras,  see  Max  Miiller's  History 
of  Ancient   Sanskrit    Literature,  pp.    379-390,    and   particularly 
p.  387.     Manu  III,  5;  Ya#».  I,  33  ;  Weber,  Ind.  Stud.  X,  75  seq. 

16.  The  term  yonisambandha,   'related  (within  six  degrees),' 
corresponds  to  the  more  common  Sapiwafo  of  Manu,  Ya^tfavalkya, 
and  others;    see  the  definitions  given  below,  II,   6,   15,  2.      In 
Apastamba's  terminology  SapiWa  has  probably  a  more  restricted 
sense.     It  seems  very  doubtful  whether  Haradatta's  explanation  of 
£a,  translated  by  'or,'  is  correct,  and  whether  his  interpolation  of 
'the  father's'  ought  to  be  admitted.     Probably  Sutra  15  refers  to 
the  father's  side,  and  Sutra  16  to  the  mother's  side. 

17.  Manu  III,  27;  Y%-.v.  I,  58. 

1 8.  Manu  III,  29 ; '  Yi\g-«.  I,  59. 

19.  Manu  III,  28;  Ya^».  I,  59. 


128  APASTAMBA.  II, 


12. 


20.    If  a  maiden  and  a  lover  unite   themselves 
through  love,  that  is  called  the  Gandharva-rite. 

PKASNA  II,  PATALA  5,  KIIAATDA  12. 

1.  If  the  suitor  pays  money  (for  his  bride)  accord- 
ing to  his  ability,  and  marries  her  (afterwards),  that 
(marriage  is  called)  the  Asura-rite. 

2.  If  the  (bridegroom  and  his  friends)  take  away 
(the  bride), after  having  overcome  (by  force)  her  father 
(or  relations),  that  is  called  the  Rakshasa-rite. 

3.  The  first  three  amongst  these  (marriage-rites 
are  considered)  praiseworthy ;    each   preceding  one 
better  than  the  one  following. 

4.  The  quality  of  the  offspring  is  according  to  the 
quality  of  the  marriage-rite. 

5.  He  shall  not  step  on  a  spot  which  has  been 
touched  by  the  hand  of  a  Brahma^a,  without  having 
sprinkled  it  with  water. 

6.  He-    shall    not    pass    between   a   fire   and   a 
Brahmawa, 

7.  Nor  between  Brahmawas. 

8.  Or  he  may  pass  between  them  after  having 
received  permission  to  do  so. 

.9.    He  shall  not  carry  fire  and  water  at  the  same 
time. 


20.   Manu  III,  32  ;  \agti.  I,  61. 

12.  i.  Manu  III,  31  ;  Ya§7/.  I,  61.  It  must  he  understood  that, 
at  this  rite,  a  regular  sale  of  the  bride  must  take  place.  If  a  suitor 
merely  gives  presents  to  the  bride,  that  is  not  an  Asura-marriage. 

2.  Manu  III,  33;  Y%«.  I,  61.     Haradalta  points  out  that  the 
other  law-books  enumerate  two  additional  marriage-rites,  the  Pri^a- 
patya  or  Kaya  and  the  Paua/fca.      But  Vasish//$a  I,    29-35,  like 
Apastamba,  gives  six  rites  only. 

3.  Manu  III,  24,  25;  Y%/7.  I,  58-60. 

4.  I.  e.  from  praiseworthy  marriages  virtuous  children  are  born, 
and  from  blamable  marriages  bad  ones.     Maim  III,  42. 


11,5,12.         THE    DUTIES    OF   A    HOUSEHOLDER.  1 29 

10.  He  shall  not  carry  fires  (burning  in)  separate 
(places)  to  one  (spot). 

11.  If,   whilst    he   walks,    fire   is    being    carried 
towards  him,  he  shall  not  walk  around  it  with  his 
right   hand    turned  towards  it,  except  after  it  has 
been  placed  on  the  ground. 

12.  He  shall  not  join  his  hands  on  his  back. 

13.  If  the  sun  sets  whilst  he  sleeps,  he  shall  sit 
up,  fasting  and  silent,  for  that  night.     On  the  follow- 
ing morning  he  shall  bathe  and  then  raise  his  voice 
(in  prayer). 

14.  If  the  sun  rises  whilst  he  is  asleep,  he  shall 
stand  during  that  day  fasting  and  silent. 

1 5.  Some  declare  that  he  shall  restrain  his  breath 
until  he  is  tired. 

1 6.  And  (he  shall  restrain  his  breath  until  he  is 
tired)  if  he  has  had  a  bad  dream, 

1 7.  Or  if  he  desires  to  accomplish  some  object, 

1 8.  Or  if  he  has  transgressed  some  other  rule. 

19.  (If  he  is)  doubtful  (whether)  the  result  (of  an 
action  will  be  good  or  evil),  he  shall  not  do  it. 

20.  (He  shall  follow)  the  same  principle  (if  he  is 
in  doubt  whether  he  ought)  to  study  or  not. 

21.  He  shall  not  talk  of  a  doubtful  matter  as  if  it 
were  clear. 

22.  In  the  case  of  a  person  who  slept  at  sunset,  of 


10.  Another  commentator  says,  'He  shall  not  throw  (brands 
taken  from)  one  fire  into  another  fire.' — Haradatta. 

1 1 .  The  Sutra  implies  that  under  other  circumstances  he  must 
show  this  respect  to  a  fire. 

13.   Manu  II,  220. 
1 8.   Manu  XI,  200. 

21.  See  above,  I,  n,  32,  22. 

22.  These  sinners  are  enumerated  in  nearly  the  same  order, 

[2]  K 


APASTAMBA.  IT,  6,  13. 


one  who  slept  at  sunrise,  of  one  who  has  black  nails, 
or  black  teeth,  of  one  who  married  a  younger  sister 
before  the  elder  one  was  married,  of  one  who  mar- 
ried an  elder  sister  whose  younger  sister  had  been 
married  already,  (of  a  younger  brother  who  has 
kindled  the  sacred  Grzhya-fire  before  his  elder  bro- 
ther,) of  one  whose  younger  brother  has  kindled  the 
sacred  fire  first,  (of  a  younger  brother  who  offers  a 
Soma*sacrifice  before  his  elder  brother,)  of  an  elder 
brother  whose  younger  brother  offered  a  Soma- 
sacrifice  first,  of  an  elder  brother  who  marries  or 
receives  his  portion  of  the  inheritance  after  his 
younger  brother,  and  of  a  younger  brother  who 
takes  a  wife  or  receives  his  portion  of  the  inherit- 
ance before  his  elder  brother, — penances  ordained 
for  crimes  causing  impurity,  a  heavier  one  for  each 
succeeding  case,  must  be  performed. 

23.   Some  declare,  that  after  having  performed 
that  penance,  he  shall  remove  its  cause. 

PKASNA  II,  PATALA  6,  KHAJVDA  13. 
i.   Sons  begotten  by  a  man  who  approaches  in 
the  proper  season  a  woman  of  equal  caste,  who  has 

Taittiriya-brahmawa  III,  2,  8,  n  and  12,  and  Ap.  .Srauta-sfitra  IX, 
j.2, 1 i.  See  also  Manu  XI,  44-49-  Regarding  the  crimes  causing 
impurity,  see  above,  I,  7,  21,  12-19. 

23.  'Its  cause,  i.e.  the  black  nails,  &c.    According  to  another 
Smr/ti,  one  shall  not  put  away  a  wife  or  extinguish  a  fire,  for  the 
taking  or  kindling  of  which  the  penance  had  to  be  performed.'— 
Haradatta.     But  see  VasishMa  XX,  7  seq. 

13.  i.  '.SsistravihM  (translated  by  "  who  has  been  married  to  him 
legally  ")  means  either  "  married  according  to  the  rites  prescribed 
in  the  .SSstras,"  or  "  possessed  of  the  qualities  (which  have  been 
described)  by  (the  rule  of)  the  .Sastras,  He  shall  not  give  his 
daughter  to  a  man  of  the  same  Gotra,"  and  in  similar  (passages).' — 
Haradatta.  See  also  Colebrooke,  Digest,  Book  V,  Text  cxcix. 


11,6,13.         HOUSEHOLDER;  INHERITANCE.  131 

not  belonged  to  another  man,  and  who  has  been 
married  legally,  have  a  right  to  (follow)  the 
occupations  (of  their  castes), 

2.  And  to  (inherit  the)  estate, 

3.  If  they  do  not  sin  against  either  (of  their 
parents). 

4.  If  a  man  approaches  a  woman  who  had  been 
married  before,  or  was  not  legally  married  to  him,  or 
belongs  to  a  different  caste,  they  both  commit  a  sin. 

5.  Through   their   (sin)  their 'son  also  becomes 
sinful. 

6.  A  Brahmawa  (says),  '  The  son  belongs  to  the 
begetter.' 

7.  Now  they  quote  also  (the  following  Gatha  from 
the  Veda) :  *  (Having  considered  myself)  formerly  a 
lather,  I  shall  not  now  allow  (any  longer)  my  wives 
(to  be  approached  by  other  men),  since  they  have 
declared  that  a  son  belongs  to  the  begetter  in  the 
world  of  Yama.    The  giver  of  the  seed  carries  off  the 
son  after  death  in  Yama's  world;  therefore  they  guard 

3.  Another  (commentator)  says,  'Neither  of  the  parents  shall 
pass  them  over  at  (the  distribution  of)  the  heritage.  Both  (parents) 
must  leave  their  property  to  them.' — Haradatia.  The  text  of  the 
Sutra  admits  of  either  explanation. 

6.  See  also  Manu  IX,  32  seq.,  where  the  same  difference  of 
opinion  occurs. 

7.  According  to  Haradatta  this  Gatha  gives  the  sentiments  of 
a  husband  who  neglected  to  watch  his  wives,  and  who  had  heard 
from  those  learned  in  the  law  that  the  sons  of  his  unfaithful  wives 
would  in  the  next  world  belong  to  their  natural  fathers,  and  that 
he  would  not  derive  any  spiritual  benefit  from  their  oblations.     He 
adds  that  this  verse  does  not  refer  to  or  prevent  the  appointment 
of  a  eunuch's  wife  or  of  a  childless  widow  to  a  relation.     He  also 
quotes  a  passage  from  the  «9rauta-s6tra  I,  9,  7,  in  which  the  dvipita, 
'  the   son   of  two  fathers/'  is  mentioned.     But  Haradatta's  view 
cannot  be  reconciled  with  the  statements  made  below,  IJ,  10,  37, 

K  2 


132  APASTAMBA.  11,6,13. 

their  wives,  fearing  the  seed  of  strangers.  Carefully 
watch  over  (the  procreation  of)  your  children,  lest 
stranger  seed  be  sown  on  your  soil.  In  the  next 
world  the  son  belongs  to  the  begetter,  an  (impru- 
dent) husband  makes  the  (begetting  of)  children 
vain  (for  himself).' 

8.  Transgression   of  the  law   and  violence    are 
found  amongst  the  ancient  (sages). 

9.  They  committed   no  sin  on    account   of  the 
greatness  of  their  lustre. 

10.  A  man  of  later  times  who  seeing  their  (deeds) 
follows  them,  falls. 

11.  The  gift  (or  acceptance  of  a  child)  and  the 
right  to  sell  (or  buy)  a  child  are  not  recognised. 

12.  It  is  declared  in  the  Veda  that  at  the  time  of 
marriage  a  gift,  for  (the  fulfilment  of)  his  wishes, 
should  be  made  (by  the  bridegroom)  to  the  father 


2-7,  where  the  Niyoga  is  plainly  forbidden.  Baudhayana,  who 
(II,  2,  3,  34)  quotes  the  same  Gaiha,  reads  in  the  first  line  the 
vocative  '^anaka'  instead  of  the  nominative  '^anaka^,'  and  in 
the  fifth  line  '  pare  bi£ani '  instead  of  '  parabigini.'  The  com- 
mentator Govindasvamin  adds  that  the  verses  are  addressed  by 
the  JRt'shi  Aupa^anghani  to  king  kanaka  of  Videha.  The  trans- 
lation of  the  first  line  must  therefore  run  thus :  '  O  Ganaka,  now 
I  am  jealous  of  my  wives,  (though  I  was)  not  so  formerly,'  &c. 
Baudhayana's  readings  are  probably  the  older  ones,  and  Govin- 
dasvamin's  explanation  the  right  one.  See  also  Colebrooke,  Digest, 
Book  V,  Text  ccli. 

11.  Haradatta  thinks  that,  as  most  other  Smr/'tis  enumerate  the 
adopted  son,  and  '  the  son  bought'  in  their  lists  of  substitutes  for 
lawful  sons  of  the  body,  Apastamba's  rule  can  refer  only  to  the 
gift  or  sale   of  an   eldest  son,  or  to  the  gift  or  sale  of  a  child 
effected  by  a  woman.     Though  it  is  possible  that  he  may  be  fight 
in  his  interpretation,  it  remains  a  remarkable  fact  that  Apastamba 
does  not  mention  the  'twelve  kinds  of  sons,'  which  are  known  to 
other  Smrnis. 

12.  This  Sutra  seems  to  be  directed  against  VasishMa  I,  36. 


11,6,14.         HOUSEHOLDER;  INHERITANCE.  133 


of  the  bride,  in  order  to  fulfil  the  law.  '  Therefore 
he  should  give  a  hundred  (cows)  besides  a  chariot ; 
that  (gift)  he  should  make  bootless  (by  returning  it 
to  the  giver).'  In  reference  to  those  (marriage-rites), 
the  word  '  sale '  (which  occurs  in  some  Smrztis  is 
only  used  as)  a  metaphorical  expression  ;  for  the 
union  (of  the  husband  and  wife)  is  effected  through 
the  law. 

13.    After  having  gladdened  the  eldest  son  by 
some  (choice  portion  of  his)  wealth, 

PRASNA  II,  PAFALA  (5,  KHAMDA  14. 

1.  He    should,    during   his   lifetime,   divide   his 
wealth   equally   amongst   his   sons,   excepting    the 
eunuch,  the  mad  man,  and  the  outcast. 

2.  On  failure  of  sons  the  nearest  Sapi#*/a  (takes 
the  inheritance). 


14.  i.  The  last  Sutra  of  Kha»</a  13  and  the  first  of  KhaWa 
14  are  quoted  by  Colebrooke,  Digest,  Book  V,  Text  xlii,  and 
Mitakshara,  Chap.  I,  Sect,  iii,  Par.  6.  Colebrooke  translates  ^ivan, 
'during  his  lifetime/  by  '  who  makes  a  partition  during  his  lifetime.' 
I  think  that  this  is  not  quite  correct,  and  that  Apastamba  intends 
to  exhort  householders  to  make  a  division  during  their  lifetime,  as 
later  they  ought  to  become  ascetics  or  hermits.  Haradatta  intro- 
duces into  his  commentary  on  this  Sutra  the  whole  chapter  on  the 
division  of  a  father's  estate  amongst  his  sons,  supplementing 
Apastamba's  short  rule  by  the  texts  of  other  lawyers.  No  doubt, 
Apastamba  means  to  lay  down,  in  these  and  the  following  Sutras, 
only  the  leading  principles  of  the  law  of  inheritance,  and  he  intends 
that  the  remaining  particulars  should  be  supplied  from  the  law  of 
custom  or  other  Smr/tis. 

2.  Haradatta  gives  in  his  commentary  a  full  summary  of  the 
rules  on  the  succession  of  remoter  relations.  One  point  only 
deserves  special  mention.  He  declares  that  it  is  the  opinion  of 
\pastamba,  that  widows  cannot  inherit.  In  this  he  is  probably 
right,  as  Apastamba  does  not  mention  them,  and  the  use  of  the 


134  APASTAMBA.  11,6,14. 

3.  On  faibre  of  them  the  spiritual  teacher  (in- 
herits) ;   on  failure  of  the  spiritual  teacher  a  pupil 
shall  take  (the  deceased's  wealth),  and  use  it  for 
religious  works  for  the  (deceased's)  benefit,  or  (he 
himself  may  enjoy  it)  ; 

4.  Or  the  daughter  (may  take  the  inheritance). 

5.  On  failure  of  all  (relations)  let  the  king  take 
the  inheritance. 

6.  Some  declare,  that  the  eldest  son  alone  inherits. 

7.  In  some  countries  gold,  (or)  black  cattle,  (or) 
black  produce  of  the  earth  is  the  share  of  the  eldest. 

8.  The  chariot  and  the  furniture  in  the  house  are 
the  father's  (share). 


masculine  singular  '  sapiWa-fc  '  in  the  text  precludes  the  possibility 
of  including  them  under  that  collective  term.  It  seems  to  me 
certain,  that  Apastamba,  like  Baudhayana,  considered  women, 
especially  widows,  unfit  to  inherit. 

4.  'Some  -say  "on  failure  of  sons,"  others  that  the  rule  refers 
to  the  preceding  Sfitra  (i.e.  that  the  daughter  inherits  on  failure 
of  pupils  only).'  —  Haradatta.     The  latter  seems  to  be  the  correct 
interpretation. 

5.  'Because  the  word  "all"  is  used,  (the  king  shall  take  the 
estate)  only  on  failure  of  Bandhus  and  Sagotras,  i.e.  gentiles  within 
twelve  degrees.'  —  Haradatta. 

6.  '  The  other  sons  shall  live  under  his  protection.'  —  Haradatta. 
Colebrooke,  Mitakshara,  Chap.  I,  Sect,  hi,  Par.  6. 

7.  '  "  Black  produce  of  the  earth,"  i.e.  black  grain,  or  according 
to  others  black  iron.'  —  Haradatta.      Compare   for  this   and   the 
following  Sutras  Colebrooke,  Mitakshara,  Chap.  I,  Sect,  iii,  Par.  6, 
and  Digest,  Book  V,  Text  xlviii. 

8.  The  translation  given  above  agrees  with  what  I  now  recognise 
to  be  Haradatta's  explanation,  and  with  Colebrooke,  Mitakshara, 
Chap.  I,  Sect,  iii,  Par.  6.     Both  the  P.  U.  and  Mr.  U.  MSS.  of  the 
U^grala  read  ratha^  pitura/sjo  gr/lie  yatp*aribha#</am  upakara«am 
pi/Mdi  tadapi,  '  the  chariot  (is)  the  father's  share  ;  the  furniture 
which  (is)  in  the  house,  that  also.'     To  this  reading  Malmdeva's 
U^vala  on  the  Hiranyakeji  SCitra  points  likewise,  which  gives 
pitur  anta&     The  N.  U.  MS.  of  the  U^vala,  according  to  which 


11,6,14.        HOUSEHOLDER;  INHERITANCE.  135 

9.  According  to  some,  the  share  of  the  wife  con- 
sists of  her  ornaments,  and  the  wealth  (which  she 
may  have  received)  from  her  relations. 

10.  That  (preference  of  the  eldest  son)  is  for- 
bidden by  the  .SSstras. 

11.  For   it   is    declared    in   the   Veda,   without 
(marking)   a   difference   (in   the   treatment  of   the 
sons) :  Manu  divided  his  wealth  amongst  his  sons. 

12.  Now   the  Veda  declares  also  in  conformity 
with  (the  rule  in  favour  of  the  eldest  son)  alone : 
They  distinguish  the  eldest  by  (a  larger  share  of) 
the  heritage. 

I  made  the  translation  given  in  the  Appendix  to  West  and  Biihler's 
Digest  (ist  edition),  leaves  out  the  word  a/w-saA,  and  therefore 
makes  it  necessary  to  combine  this  Sutra  with  the  preceding  one, 
and  to  translate,  'The  father's  chariot  and  the  furniture  in  the 
house  (are)  also  (the  share  of  the  eldest).'  This  latter  translation 
agrees  nearly  with  that  given  by  Colebrooke,  Digest,  Book  V, 
Text  xlviir,  where  this  and  the  preceding  Sutra  have  been  joined ; 
but  the  chariot  is  not  mentioned.  A  further  variation  in  the  inter- 
pretation of  this  Sutra  occurs  in  Golebrooke's  Digest,  Book  V, 
Text  Ixxxix,  and  MuaksharS,  loc.  cit.,  where  the  words  '  the  furni- 
ture in  the  house '  are  joined  with  Sutra  9,  and  the  furniture  is 
declared  to  be  the  wife's  share.  Considering  that  Sutra  9  is  again 
quoted  in  Colebrooke's  Digest,  Book  V,  Text  cccclxxii,  and  is  not 
joined  with  the  latter  part  of  Sutra  8,  it  is  not  too  much  to  say  that 
Gagannalha  has  not  shown  any  greater  accuracy  than  his  brethren 
usually  do. 

9.  The  MMkshara,  loc.  cit.,  apparently  takes  the  words  '•ac- 
cording to    some'  as   referring1  only  to  property  received  from 
relations,     I  follow  Haradatta.     The  former  interpretation  is,  how- 
ever, admissible,  if  the  Sutra  is  split  into  two. 

10.  The  .Sa"stras  are,  according  to  Haradatta,  the  Vedas. 

11.  TaittirJyd  Saflzhita  III,  i,  9,  4. 

12.  'Athipi  (now   also)  means  "and  certainly."    They  dis- 
tinguish, they  set  apart  the  eldest  son  by  wealth :    this  has  been 
declared  in  the  Veda  in  conformity  with  (the  rule  regarding)  one 
(heir,  Sutra  6).     He  denies  (Sutra  13)  that  a  passage  also,  which 


136  APASTAMBA.  11,6,14. 

13.  (But  to  this  plea  in  favour  of  the  eldest  I 
answer)  :  Now  those  who  are  acquainted  with  the 
interpretation  of  the  law  declare  a  statement  of  facts 
not  to  be  a  rule,  as  for  instance    (the   following)  : 
1  Therefore  amongst  cattle,  goats  and  sheep  walk 
together ; '    (or  the  following),  '  Therefore  the  face 
of  a  learned  Brahma#a  (a  Snataka)  is,  as  it  were, 
resplendent ; '  (or),  '  A  Brahma^a  who  has  studied 
the  Vedas  (a   .Srotriya)    and  a  he-goat  evince  the 
strongest  sexual  desires.' 

14.  Therefore   all  (sons)    who   are   virtuous   in- 
herit. 

15.  But  him  who  expends  money  unrighteously, 
he  shall  disinherit,  though  he  be  the  eldest  son. 

1 6.  No  division  takes  place  between  husband  and 
wife. 


agrees  with  the  statement  that  the  eldest  son  alone  inherits,  is 
found  in  the  Veda.' — Haradatta.  See  Taittiriya  Sa»/hita  II,  5,  2,  7. 
13.  Those  who  are  acquainted  with  the  interpretation  of  the 
law  are  the  Mimawsakas.  The  translation  of  the  second  Vedic 
passage  is  by  no  means  certain,  as  the  root  ribh,  translated  by  '  to 
be  resplendent,'  usually  means  '  to  give  a  sound.'  Haradatta 
thinks  that  Apastamba  means  to  show  that  the  passage  '  Manu 
divided  his  wealth  among  his  sons '  is  likewise  merely  a  statement 
of  facts,  and  cannot  be  considered  a  rule.  This  is  probably 
erroneous,  as  Sutras  10  and  n  distinctly  state,  that  the  practice 
to  allow  the  eldest  alone  to  inherit,  is  forbidden  by  the  above- 
mentioned  passage  of  the  Veda. 

15.  Compare  for  this  Stitra  and  the  following  one  Colebrooke's 
Digest,  Book  V,  Text  cccxv.     The  transit  ion  of  pratipadayati, 
'  expends,'  by  '  gains,'  which  is  also  proposed  by  Gagannatha,  is 
against  Apastamba's  usage,  see  II,  5,  n,   17,  and  below,  II,  8, 
20,  19. 

1 6.  According  to  Haradatta,  this  Sutra  gives  the  reason  why, 
in  Sutra  i,  no  share  has  been  set  apart  for  the  wife.     Compare 
Colebrooke's  Digest,  Book  V,  Text  Ixx  xix,  for  this  Sutra  and  the 
following  two. 


11,6,15.         HOUSEHOLDER;   INHERITANCE.  137 

1 7.  For,  from  the  time  of  marriage,  they  are  united 
in  religious  ceremonies, 

1 8.  Likewise  also    as    regards    the    rewards    for 
works  by  which  spiritual  merit  is  acquired, 

19.  And    with    respect    to    the    acquisition    of 
property. 

20.  For  they  declare  that  it  is  not  a  theft  if  a 
wife   expends    money   on   occasions    (of    necessity) 
during  her  husband's  absence. 

PRASNA  II,  PAFALA  6,  KHAJVDA  15. 

1.  By  this  (discussion)  the  law  of  custom,  which 
is  observed  in  (particular)  countries  or  families,  has 
been  disposed  of. 

2.  On   account   of    the   blood    relations    of    his 
mother   and   (on   account   of  those)    of  his   father 
within  six  degrees,  or,  as  far  as  the  relationship  is 
traceable,   he   shall    bathe   if    they   die,    excepting 
children  that  have  not  completed  their  first  year. 

3.  On  account  of  the   death   of  the   latter  the 
parents  alone  bathe, 

4.  And  those  who  bury  them. 

5.  If  a  wife  or  one  of  the  chief  Gurus  (a  father  or 
A/C'arya)  die,  besides,  fasting  .(is  ordained  from  the 
time  at  which  they  die)  up  to  the  same  time  (on  the 
following  day). 


20.   See  below,  II,  n,  29,  3. 

15.  i.   Customs  are  to  be  followed  only  if  they  are  not  opposed 
to  the  teaching  cf  the  Vedas  and  Smr/tis. 

2.  Manu  V,  60;  Ya^«.  I,  53;  Manu  V,  60;    Manu  V,  58; 
.  Ill,  3- 

4.  Manu  V,  69  and  70. 

5.  Manu  V,  80. 


1  38  APASTAMBA.  II,  6,  15. 

6.  (In  that  case)  they  shall  also  show  the  (follow- 
ing) signs  of  mourning  : 

7.  Dishevelling  their  hair  and   covering   them- 
selves with  dust  (they  go  outside  the  village),  and, 
clothed  with  one  garment,  their  faces  turned  to  the 
south,  stepping  into  the  river  they  throw  up  water 
for  the  dead  once,  and  then,  ascending  (the  bank), 
they  sit  down. 

8.  This  (they  repeat)  thrice. 

9.  They  pour  out    water    consecrated   in   such 
a  manner  that  the  dead  will  know  it  (to  be  given 
to  them).     Then  they  return  to  the  village  without 
looking  back,  and  perform  those  rites  for  the  dead 
which  (pious)  women  declare  to  be  necessary. 

10.  Some  declare,  that  these  same  (observances) 
shall  also  be  kept  in  the  case  (of  the  death)  of  other 


n.  At  all  religious  ceremonies,  he  shall  feed 
BrahmaTzas  who  are  pure  and  who  have  (studied 
and  remember)  the  Veda. 

12.  He  shall  distribute  his  gifts  at  the  proper 
places,  at  the  proper  times,  at  the  occasion  of  purifi- 
catory rites,  and  to  proper  recipients. 

13.  That  food  must  not  be  eaten  of  which  (no 
portion)  is  offered  in  the  fire,  and  of  which  no  por- 
tion is  first  given  (to  guests). 


7-9.  Ya^-».  Ill,  5,  7  seq.  The  Mantra  to  be  spoken  in  throwing 
the  water  is, '  I  give  this  water  to  you  N.  N.  of  the  family  of  N.  N.' 
The  water  ought  to  be  mixed  with  sesamum.  According  to  Hara- 
datta  those  who  know  the  correct  interpretation,  declare  that  the 
word  '  women'  denotes  in  this  Sutra  '  the  Smr/tis.'  But  I  fear  these 
learned  interpreters  will  find  few  adherents  among  those  who  pay 
attention  to  the  last  Sfitra  of  this  work. 

n.   Manu  III,  128.  12.    Manu  III,  98. 


u,  6, 15.        HOUSEHOLDER;   INHERITANCE.  139 


14.  No  food  mixed  with  pungent  condiments  or 
salt  can  be  offered  as  a  burnt-offering. 

15.  Nor  (can  food)  mixed  with  bad  food  (be  used 
for  a  burnt-oblation). 

1 6.  If  (he  is  obliged  to  offer)  a  burnt-offering  of 
food  unfit  for  that  purpose,  he  shall  take  hot  ashes 
from  the  northern   part  of  his  fire  and  offer  the 
food  in  that     That  oblation  is  no  oblation  in  the 
fire. 

1 7.  A  female  shall  not  offer  any  burnt-oblation, 

1 8.  Nor  a  child,  that  has  not  been  initiated. 

19.  Infants  do  not  become   impure  before  they 
receive  the  sacrament  called  Annaprasana  (the  first 
feeding). 

20.  Some    (declare,    that    they    cannot   become 
impure)    until    they    have    completed    their    first 
year, 

21.  Or,  as  long  as  they  cannot  distinguish  the 
points  of  the  horizon. 

22.  The   best  (opinion  is,  that  they  cannot  be 
defiled)  until  the  initiation  has  been  performed. 

23.  For  at  that  (time  a  child)  according  to  the 
rules  of  the  Veda  obtains  the  right  (to  perform  the 
various  religious  ceremonies). 

1 4.  '  That  (substance)  is  called  kshara,  "  of  pungent  or  alkaline 
taste,"  the  eating  of  which  makes  the  saliva  flow.' — Haradatta. 

1 5.  Avaranna,  '  bad  food,'  is  explained  by  •'  kulittha  and  the 
like.'     Kulittha,  a  kind  of  vetch,  is  considered  low  food,  and  eaten 
by  the  lower  castes  only.     The  meaning  of  the  Sutra,  therefore,  is, 
'  If  anybody  has  been  forced  by  poverty  to  mix  his  rice  or  /?al 
with  kulittha  or  similar  bad  food,  he  cannot  offer  a  burnt-oblation 
at  the  Vaijvadeva  ceremony  with  that.     He  must  observe  the  rule, 
given  in  the  following  Sutra. 

17.  Manu  V,  155;  XI,  36. 

1 8.  Manu  II,  171. 


140  APASTAMBA.  u,  7, 16. 

24.  That  ceremony  is  the  limit  (from  which  the 
capacity  to  fulfil  the  law  begins). 

25.  And  the  Smmi  (agrees  with  this  opinion). 

PKASNA  II,  PATALA  7,  KHAATZ>A  16. 

1.  Formerly  men  and  gods  lived  together  in  this 
world.     Then  the  gods  in  reward  of  their  sacrifices 
went  to  heaven,  but  men  were  left  behind.     Those 
men  who  perform  sacrifices  in  the  same  manner  as 
the  gods  did,  dwell  (after  death)  with  the  gods  and 
Brahman  in  heaven.     Now  (seeing  men  left  behind), 
Manu  revealed  this  ceremony,  which  is  designated 
by  the  word  >5raddha  (a  funeral-oblation). 

2.  And  (thus  this  rite  has  been  revealed)  for  the 
salvation  of  mankind. 

3.  At  that  (rite)  the  Manes  (of  one's  father,  grand- 
father,  and   great-grandfather)    are  the  deities   (to 
whom  the  sacrifice  is  offered).     But  the  Brahmawas, 
(who  are  fed,)  represent  the  Ahavaniya-fire. 

4.  That  rite  must  be  performed  in  each  month. 

25.  Haradatta  quotes  Gautama  II,  1-3,  on  this  point,  and  is 
apparently  of  opinion  that  Apastamba  alludes  to  the  same  passage. 
But  he  is  probably  wrong,  as  all  Sm/v'tis  are  agreed  on  the  point 
mentioned  by  Apastamba. 

16.  i .  '  Intending  to  give  the  rules  regarding  the  monthly  .Srac'dha, 
he  premises  this  explanatory  statement  in  order  to  praise  that  sacri- 
fice. ' — Haradatta. 

2.  The  reading '  niforeyasa  £a'  apparently  has  given  great  trouble 
to  the  commentators.     Their  explanations  are,  however,  gram- 
matically impossible.     The  right  one  is  to  take  ni^reyasa  as  a 
Vedic   instrumental,  for   ni/fareyasena,  which  may  designate    the 
'  reason.'     If  the  dative  is  read,  the  sense  remains  the  same. 

3.  '  The  comparison   of  the  Brah-ma«as  with  the  Ahavaniya 
indicates  that  to  feed  Brahmawas  is  the  chief  act  at  a  Sraddha.'— 
Haradatta. 

4.  Manu  III,  122,  123;  Ya^;7.  I,  217. 


IT,  7, 16.         HOUSEHOLDER;   INHERITANCE.  141 


5.  The  afternoon  of  (a  day  of)  the  latter  half  is 
preferable  (for  it). 

6.  The  last  days  of  the  latter  half  (of  the  month) 
likewise  are  (preferable  to  the  first  days). 

7.  (A  funeral-oblation)  offered  on  any  day  of  the 
latter  half  of  the  month  gladdens  the  Manes.     But  it 
procures  different  rewards  for  the  sacrificer  according 
to  the  time  observed. 

8.  If  it  be  performed  on  the  first  day  of  the  half- 
month,  the  issue  (of  the  sacrificer)  will  chiefly  consist 
of  females. 

9.  (Performed   on  the  second   day  it   procures) 
children  who  are  free  from  thievish  propensities. 

10.  (If  it  is  performed)  on  the  third  day  children 
will  be  born  to  him  who  will  fulfil  the  various  vows 
for  studying  (portions  of  the  Veda). 

n.    (The  sacrificer  who  performs  it)  on  the  fourth 
day  becomes  rich  in  small  domestic  animals. 

12.  (If  he  performs  it)  on  the  fifth  day,  sons  (will 
be  born  to  him).     He  will  have  numerous  and  dis- 
tinguished offspring,  and  he  will  not  die  childless. 

13.  (If  he  performs  it)  on  the  sixth  day,  he  will 
become  a  great  traveller  and  gambler. 

14.  (The  reward  of  a  funeral-oblation  performed) 
on  the  seventh  day  is  success  in  agriculture. 

1 5.  (If  he  performs  it)  on  the  eighth  day  (its  reward 
is)  prosperity 

1 6.  (If  he  performs  it)  on  the  ninth  day  (its  reward 
consists  in)  one-hoofed  animals. 


5.  Manu  III,  255,  278. 
7.    Manu  III,  277;  Ya^T*.  I,  264,  265. 

12.   The  translation  follows  the  corrected  reading  given  in  the 
Addenda  to  the  Critical  Notes. 


142  APASTAMBA.  II,  7,  16. 

1 7.  (If  he  performs  it)  on  the  tenth  day  (its  reward 
is)  success  in  trade. 

1 8.  (If  he  performs  it)  on  the  eleventh  day  (its 
reward  is)  black  iron,  tin,  and  lead. 

19.  (If  he   performs  a  funeral-oblation)  on  the 
twelfth  day,  he  will  become  rich  in  cattle. 

20.  (If  he  performs  it)  on  the  thirteenth  day.  he 
will  have  many  sons  (and)  many  friends,  (and)  his 
offspring  will  be  beautiful.     But  his  (sons)  will  die 
young. 

21.  (If  he  performs  it)  on  the  fourteenth  day  (its 
reward  is)  success  in  battle. 

22.  (If  he  performs  it)  on  the  fifteenth  day  (its 
reward  is)  prosperity. 

23.  The  substances  (to  be  offered)  at  these  (sacri- 
fices) are  sesamum,  masha,  rice,  yava,  water,  roots, 
and  fruits. 

24.  But,  if  food  mixed  with  fat  (is  offered),  the 
satisfaction  of  the  Manes  is  greater,  and  (lasts)  a 
longer  time, 

25.  Likewise,  if  money,  lawfully  acquired,  is  given 
to  worthy  (persons). 

26.  Beef  satisfies  (the  Manes)  for  a  year, 


20.  Others  read  the  last  part  of  the  Sutra,   ayuvamarinas-tu 
bhavanti,  '  they  will  not   die   young.' — Haradatta.     If  the   two 
halves  of  the  Sutra  are  joined  and  Darjaniyapatyoyovamariwa^  is 
read,  the  Sandhi  may  be  dissolved  in  either  manner. 

21.  Manu  III,  276,  and  Ya^«.  I,  263,  declare  the  fourteenth 
day  to  be  unfit  for  a  .9raddha,  and  the  latter  adds  that  .Sraddhas 
for  men  killed  in  battle  may  be  offered  on  that  day.     This  latter 
statement   explains   why   Apastamba   declares    its    reward   to   be 
'  success  in  battle/     The  nature  of  the  reward  shows  that  on  that 
day  Kshatriyas,  not  Brahmawas,  should  offer  their  .Sraddhas. 

23.   Manu  III,  267;  Y%#.  I,  257. 
a6.  Manu  III,  271. 


II,  7»  !?•   HOUSEHOLDER  ;  FUNERAL-OBLATIONS.     143 

27.  Buffalo's  (meat)  for  a  longer  (time)  than  that. 

28.  By  this  (permission   of  the  use  of  buffalo's 
meat)  it  has  been  declared  that  the  meat  of  (other) 
tame  and  wild  animals  is  fit  to  be  offered. 

PKA.SNA  II,  PAJTALA  7,  KHAA^DA  17. 

1.  (If)  rhinoceros'  meat  (is  given  to  Brahmawas 
seated)  on  (seats  covered  with)  the  skin  of  a  rhino- 
ceros, (the  Manes  are  satisfied)  for  a  very  long  time. 

2.  (The  same  effect  is  obtained)  by  (offering  the) 
flesh  (of  the  fish  called)  .Satabali, 

3  .   And  by  (offering  the)  meat  of  the  (crane  called) 
Vdrdhra^asa. 

4.  Pure,  with  composed  mind  and  full  of  ardour, 
he  shall  feed  Brahmawas  who  know  the  Vedas,  and 
who  are  not  connected  with  him  by  marriage,  blood 
relationship,  by  the  relationship  of  sacrificial  priest 
and  sacrificer,  or  by  the  relationship  of  (teacher  and) 
pupil. 

5.  If  strangers    are   deficient   in   the  (requisite) 
good   qualities,  even  a  full  brother  -who  possesses 
them,  may  be  fed  (at  a  v9raddha). 

6.  (The  admissibility  of)  pupils  (and  the  rest)  has 
been  declared  hereby. 

7.  Now  they  quote  also  (in  regard  to  this  matter 
the  following  verse)  : 

8.  The   food   eaten    (at   a   sacrifice)  by  persons 
related  to  the  giver  is,  indeed,  a  gift  offered  to  the 
goblins.      It   reaches   neither   the    Manes   nor   the 


17.  i.   Manu  III,  272;  ¥%#.  1,  259. 
2.    Manu  V,  16,  where  Rohita  is  explained  by  .Satabali. 
4.   Manu  III,  128-138,  and  149,  188;  Y%«.  I,  225. 
8.    See  Manu  III,  141,  where  this  TrishAibh  has  been  turned 
into  an  Anush/ubh. 


144  APASTAMI5A.  II,  7,  if. 

gods.  Losing  its  power  (to  procure  heaven),  it  errs 
about  in  this  world  as  a  cow  that  has  lost  its  calf 
runs  into  a  strange  stable. 

9.  The  meaning  (of  the  verse)  is,  that  gifts  which 
are  eaten  (and  offered)  mutually  by  relations,  (and 
thus  go)  from  one  house  to  the  other,  perish  in  this 
world. 

10.  If  the  good  qualities  (of  several  persons  who 
might  be  invited)  are  equal,  old  men  and  (amongst 
these)    poor    ones,  who    wish    to    come,  have    the 
preference. 

1 1.  On  the  day  before  (the  ceremony)  the  (first) 
invitation  (must  be  issued). 

12.  On  the  following  day  the  second  invitation 
takes  place. 

1 3.  (On  the  same  day  also  takes  place)  the  third 
invitation  (which  consists  in  the  call  to  dinner). 

14.  Some   declare,  that    every  act  at  a  funeral- 
sacrifice  must  be  repeated  three  times. 

15.  As    (the  acts  are  performed)  the  first  time, 
so  they  must  be  repeated)  the  second  and  the  thirc 
times. 

1 6.  When  all    (the   three  oblations)   have  beeu 


it.  Manu  III,  187;  Yagn.  I,  225.  According  to  Haradatta 
the  formula  of  invitation  is,  Svah  jraddham  bhavita,  tatrahavanf- 
yarthe  bhavadbhi^  prasada^  kartavya  iti,  '  to-morrow  a  .Sraddha 
will  take  place.  Do  me  the  favour  to  take  at  that  the  place  of 
the  Ahavaniya-fire.' 

12.  The  formula  is,  Adya  jrdddham,  '  to-day  the  .Sraddha  takes 
place.' 

13.  The  call  to  dinner  is,  Siddham  agamyatam,  'the  food  is 
ready;  come.' 

16.  Apastamba  Gr/hya-sQtra  VIII,  21,  9.  '  He  shall  eat  it  pro- 
nouncing the  Mantra,  "  Pra«e  nivish/osmrna/H  ^uhomi." '  Taitt. 
Ar.  X,  34,  i. 


iT,7,i7-    HOUSEHOLDER;   FUNERAL-OBLATIONS.        145 

offered,  he  shall  take  a  portion  of  the  food  of 
all  (three),  and  shall  eat  a  small  mouthful  of  the 
remainder  in  the  manner  described  (in  the  Grz'hya- 
sutra). 

1 7.  But  the  custom  of  the  Northerners  is  to  pour 
into  the  hands  of  the    Brahmawas,  when  they  are 
seated  on  their  seats,  (water  which  has  been  taken 
from  the  water-vessel) 

1 8.  (At  the  time  of  the  burnt-offering  which  is 
offered  at  the  beginning  of  the  dinner)  he  addresses 
the  Brahmawas  with  this  Mantra :  '  Let  it  be  taken 
out,  and  let  it  be  offered  in  the  fire.' 

19.  (They  shall  give  their  permission  with  this 
Mantra) :  *  Let  it  be  taken  out  at  thy  pleasure,  let 
it  be  offered  in  the  fire  at  thy  pleasure.'     Having 
received  this  permission,  he  shall  take  out  (some  of 
the  prepared  food)  and  offer  it. 

20.  They  blame  it,  if  dogs  and    Apapatras  are 
allowed  to  see  the  performance  of  a  funeral-sacrifice. 

21.  The  following  persons  defile  the  company  if 
they  are  invited  to  a  funeral-sacrifice,  viz.  a  leper, 
a  bald  man,  the  violator  of  another  man's  bed,  the 
son  of  a  Brahmawa  who  follows  the  profession  of 
a  Kshatriya,  and  the  son  of  (a  Brahmawa  who  by 
marrying  first  a  .Sudra  wife  had  himself  become)  a 
.Sudra,  born  from  a  Brahma#a  woman. 


1 7.  The  North  of  India  begins  to  the  north  of  the  river  Saravati. 
The  rule  alluded  to  is  given  by  Ya^».  I.  226,  229;  Manu  III,  210. 

1 8.  ¥%•;?.  I,  235.  20;   Manu  III,  239. 

21.  Manu  III,  152-166,  and  particularly  153  and  154;  Ya^«. 
I,  222-224.  Haradatta's  explanation  of  the  word  '.Sudra'  by 
'  a  Brahmawa  who  has  become  a  -Sudra '  is  probably  right,  because 
the  son  of  a  real  «S"udra  and  of  a  Brahmawa  female  is  a  A'a//c/ala, 
and  has  been  disposed  of  by  the  preceding  Sutra. 

[2]  L 


146  APASTAMBA. 


22.  The  following  persons  sanctify  the  company 
if  they  eat  at  a  funeral-sacrifice,  viz.  one  who  has 
studied  the  three  verses  of  the  Veda  containing  the 
word  'Madhu,'  each  three  times  ;  one  who  has  studied 
the  part  of  the  Veda  containing  the  word  '  Suparwa  ' 
three  times  ;  a  Tri^a^iketa  ;    one  who  has  studied 
the  Mantras  required  for  the  four  sacrifices  (called 
A-yvamedha,  Purushamedha,  Sarvamedha,  and  Pitrt- 
medha)  ;  one  who  keeps  five  fires  ;  one  who  knows 
the  Saman  called   (^yesh/^a  ;    one  who  fulfils   the 
duty  of  daily  study  ;  the  son  of  one  who  has  studied 
and  is  able  to  teach  the  whole  Veda  with  its  Angas, 
and  a  -Srotriya. 

23.  He  shall  not  perform  (any  part  of)  a  funeral- 
sacrifice  at  night. 

24.  After  having  begun  (a  funeral-sacrifice),  he 
shall  not  eat  until  he  has  finished  it. 

25.  (He  shall  not  perform  a  funeral-sacrifice  at 

22.  Compare  ManuIII,  185,  186;  \agn.  I,  219-221.   The  three 
verses  to  be  known  by  a  Trimadhu  are,  Madhu  vatS.  rz'tayate,  &c., 
which  occur  both  in  the  Taitt.  Sa/wh.  and  in  the  Taitt.  Ar.     The 
explanation  of  Trisupar«a  is  not  certain.     Haradatta  thinks  that  it 
may  mean  either  a  person  who  knows  the  three  verses  .ftatushkaparda 
yuvati£  supe^a,  &c.,  Taittiriya-brahmawa  I,  2,  i,  27,  &c.,  or  one  who 
knows  the  three  Anuvakas  from  the  Taittirtya  Ara«yaka  X,  48-50, 
beginning,  Brahmametu  mam,  &c.     The  word  '  Triwa&keta  '  has 
three  explanations:  —  a.  A  person  who  knows  the  Na^iketa-fire 
according  to  the  Taittiriyaka,  Ka/Aavallt,  and  the  .Satapatha,  i.e.  has 
studied  the  portions  on  the  Na&keta-fire  in  these  three  books. 
b.  A  person  who  has  thrice  kindled  the  Na£iketa-fire.    c.  A  person 
who  has  studied  the  Anuvaka,  called  Vira.fas.     Alaturmedna  may 
also  mean  '  one  who  has  performed  the  four  sacrifices  '  enumerated 
above. 

23.  Manu  III,  280. 

24.  '  The  Sraddha  is  stated  to  begin  with  the  first  invitation  to 
the  Brahmans.'  —  Haradatta. 

25.  'The  Northerners  do  not  generally  receive  this  Sutra,  and 


IT,  8,  i8.    HOUSEHOLDER;  FUNERAL-OBLATIONS.        147 

night),   except    if   an   eclipse   of   the   moon   takes 
place. 

PRASNA  II,  PAT-ALA  8,  KHAJWJA  18. 

1.  He  shall   avoid   butter,   butter-milk,   oil-cake, 
honey,  meat. 

2.  And  black  grain  (such  as  kulittha),  food  given 
by  .Sudras,  or  by  other  persons,  whose  food  is  not 
considered  fit  to  be  eaten. 

3.  And  food  unfit  for  oblations,  speaking  an  un- 
truth, anger,  and  (acts  or  words)  by  which  he  might 
excite   anger.     He  who  desires  a  (good)  memory, 
fame,  wisdom,  heavenly  bliss,  and  prosperity,  shall 
avoid  these  twelve  (things  and  acts)  ; 

4.  Wearing  a  dress  that  reaches  from  the  navel 
to  the  knees,  bathing  morning,  noon,  and  evening, 
living  on  food  that  has  not  been  cooked  at  a  fire, 
never  seeking  the  shade,  standing  (during  the  day), 
and  sitting  (during  the  night),  he  shall  keep  this  vow 
for  one  year.   They  declare,  that  (its  merit)  is  equal  to 
that  of  a  studentship  continued  for  forty-eight^years. 

5.  (Now  follows)  the  daily  funeral-oblation. 

6.  Outside  the  village  pure  (men  shall)  prepare 
(the  food  for  that  rite)  in  a  pure  place. 

therefore  former   commentators  have   not   explained  it. — Hara- 
datta. 

18.  i.  Sutras  1-4  contain  rules  for  a  vow  to  be  kept  for  the  special 
objects  mentioned  in  Sutras  3  and  4  for  one  year  only.  Haradatta 
(on  Sutra  4)  says  that  another  commentator  thinks  that  Sutras  1-3 
prescribe  one  vow,  and  Sutra  4  another,  and  that  the  latter  applies 
both  to  householders  and  students.  A  passage  from  Baudhayana 
is  quoted  in  support  of  this  latter  view. 

5.  Manu  III,  82  seq. 

6.  The  term  '  pure  (men) '  is  used  in  order  to  indicate  that  they 
must  be  so  particularly,  because,  by  II,  2,  3,  i,  purity  has  already 
been  prescribed  for  cooks. 

L  2 


148  APASTAMBA.  II,  8,  18. 

7.  New  vessels  are  used  for  that, 

8.  In   which  the   food  is  prepared,  and  out  of 
which  it  is  eaten. 

9.  And  those  (vessels)  he  shall  present   to   the 
(Brdhma^as)  who  have  been  fed. 

10.  And  he  shall  feed  (Brahmawas)  possessed  of 
all  (good  qualities). 

n.  And  he  shall  not  give  the  residue  (of  that 
funeral-dinner)  to  one  who  is  inferior  to  them  in 
good  qualities. 

12.  Thus    (he    shall    act    every    day)    during    a 
year. 

13.  The  last  of  these  (funeral-oblations)  he  shall 
perform,  offering  a  red  goat. 

14.  And  let  him  cause  an  altar  to  be  built,  con- 
cealed (by  a  covering^  and  outside  the  village). 

15.  Let  him  feed  the  Brahma^as  on  the  northern 
half  of  that. 

1 6.  They  declare,  that  (then)  he  sees  both   the 
Brahma^as  who  eat  and  the  Manes  sitting  on  the 
altar. 

17.  After  that  he  may  offer  (a  funeral-sacrifice 
once  a  month)  or  stop  altogether. 

18.  For  (by  appearing  on  the  altar)  the  Manes 
signify    that    they   are    satisfied    by    the    funeral- 
offering. 

19.  Under  the  constellation  Tishya  he  who  de- 
sires prosperity, 


7.  For  the  unusual  meaning  of  dravya,  'vessel,'  compare  the 
term  sitadravj  a"«i,  '  implements  of  husbandry/  Manu  IX,  293,  and 
the  Petersburg  Diet.  s.  v. 

13.  The  red  goat  is  mentioned  as  particularly  fit  for  a  .Sraddha, 
#.  I,  259,  and  Manu  III,  272. 


II,  8,  TQ.      HOUSEHOLDER  |    FUNERAL-OBLATIONS.  149 


PRASNA  II,  PAFALA  8,  KHAJVDA  19. 

1.  Shall  cause  to  be  prepared  powder  of  white 
mustard-seeds,    cause    his    hands,    feet,    ears,    and 
mouth  to  be  rubbed  with  that,  and  shall  eat  (the 
remainder).    If  the  wind  does  not  blow  too  violently, 
he  shall  eat  sitting,  silent  and  his  face  turned  towards 
the  south,  on  a  seat  (facing  the)  same  (direction) — 
the  first  alternative  is  the  skin  of  a  he-goat. 

2.  But  they  declare,  that  the  life  of  the  mother 
of  that  person  who  eats  at  this  ceremony,  his  face 
turned  in  that  direction,  will  be  shortened. 

3.  A  vessel  of  brass,  the  centre  of  which  is  gilt,  is 
best  (for  this  occasion). 

4.  And  nobody  else  shall  eat  out  of  that  vessel. 

5.  He  shall  make  a  lump  of  as  much  (food)  as  he 
can  swallow  (at  once). 

6.  (And  he  shall)  not  scatter  anything  (on   the 
ground). 

7.  He  shall  not  let  go  the  vessel  (with  his  left 
hand) ; 

8.  Or  he  may  let  it  go. 

19.  i.  The  ceremony  which  is  here  described,  may  also  be  per- 
formed daily.  If  the  reading  prasya  is  adopted,  the  translation 
must  run  thus :  'and  he  shall  scatter  (the  remainder  of  the  powder). 
If  the  wind,'  &c. 

2.  'Therefore  those  whose  mothers  are  alive  should  not  per- 
form this  ceremony.' — Haradatta. 

4.  If  the  masculine  bhoktavyaA  is  used  instead  of  bhoktavyam, 
the  participle  must  be  construed  with  tamasaA. 

5.  The  verbum  finitum,  which  according  to  the  Sanskrit  text 
ought  to  be  taken  with  the  participle  sa///nayan,  is  grasita,  SiUra  9. 

8.  '  Why  is  this  second  alternative  mentioned,  as  (the  first 
Sutra)  suffices?  True.  But  according  to  the  maxim  that  "re- 
strictions are  made  on  account  of  the  continuance  of  an  action 
once  begun,"  the  meaning  of  this  second  Sutra  is  that  he  shall 


I5O  APASTAMBA.  11,8,19. 

9.  He  shall  swallow  the  whole  mouthful  at  once, 
introducing  it,  together  with  the  thumb,  (into  the 
mouth.) 

10.  He  shall  make  no  noise  with  his  mouth  (whilst 
eating). 

11.  And  he  shall  not  shake  his  right  hand  (whilst 
eating). 

12.  After  he  (has   eaten   and)  sipped  water,  he 
shall  raise  his  hands,  until  the  water  has  run  off  (and 
they  have  become  dry). 

13.  After  that  he  shall  touch  fire. 

14.  And  (during  this  ceremony)  he  shall  not  eat 
in  the  day-time  anything  but  roots  and  fruit. 

15.  And  let  him  avoid  Sthalipaka-ofierings,  and 
food  offered  to  the  Manes  or  to  the  Gods. 

1 6.  He  shall  eat  wearing  his  upper  garment  over 
his  left  shoulder  and  under  his  right  arm. 

17.  At  the  (monthly)  .Sraddha  which  must  neces- 
sarily be  performed,  he  must  use  (food)  mixed  with 
fat. 

1 8.  The  first  (and  preferable)  alternative  (is  to 
employ)  clarified  butter  and  meat. 

19.  On  failure  (of  these),  oil  of  sesamum,  vegeta- 
bles, and  (similar  materials  may  be  used). 

20.  And  under  the  asterism  Magha  he  shall  feed 
the  Brahma#as  more  (than  at  other  times)  with  (food 
mixed  with)  clarified  butter,  according  to  the  rule  of 
the  .Sraddha. 


coniinue  to  the  end  to  handle  the  vessel  (in  that  manner  in  which) 
he  has  handled  it  when  eating  for  the  first  time.' — Haradatta. 

1 6.  Haradatta  remarks  that  some  allow,  according  to  II,  2,  4, 
22,  the  sacred  thread  to  be  substituted,  and  others  think  that  both 
the  thread  and  the  garment  should  be  worn  over  the  left  shoulder 
and  under  the  right  arm. 


IT,  8,  20.  THE   FOUR   ORDERS.  151 

PRASNA  II,  PAFALA  8,  KHAAT>A  20. 

1.  At  every  monthly  6raddha  he  shall   use,  in 
whatever  manner  he  may  be  able,  one   drona.  of 
sesamum. 

2.  And  he  shall  feed  Brahmawas  endowed  with  all 
(good  qualities),  and  they  shall  not  give  the  fragments 
(of  the  food)  to  a  person  who  does  not  possess  the 
same  good  qualities  (as  the  Brahma#as). 

3.  He  who  desires  prosperity  shall  fast  in  the 
half  of  the  year  when  the  sun  goes  to  the  north, 
under  the  constellation  Tishya,  in  the  first  half  of 
the  month,  for  (a  day  and)  a  night  at  least,  prepare 
a  Sthalipaka-offering,  offer  burnt-oblations  to  Kubera 
(the  god  of  riches),  feed  a  Brahmawa  with  that  (food 
prepared  for  the  Sthalipaka)    mixed  with   clarified 
butter,   and    make    him    wish    prosperity  with    (a 
Mantra)  implying  prosperity. 

4.  This  (rite  he  shall  repeat)  daily  until  the  next 
Tishya(-day). 

5.  On   the   second  (Tishya-day  and   during  the 
second  month  he  shall  feed)  two  (Brahmawas). 

6.  On  the  third  (Tishya-day  and  during  the  third 
month  he  shall  feed)  three  (Brahmawas). 

7.  In  this  manner  (the  Tishya-rite  is  to  be  per- 
formed) for  a  year,  with  a  (monthly)  increase  (of  the 
number  of  Brahmawas  fed). 


20.  i.  A  drowa  equals  128  seers  or  jeras.  The  latter  is  variously 
reckoned  at  1-3  Ibs. 

3.  The  reason  why  the  constellation  Tishya  has  been  chosen 
for  this  rite  seems  to  be  that  Tishya  has  another  name,  Pushya, 
i.e.  'prosperous.'  This  sacrifice  is  to  begin  on  the  Tishya-day  of 
the  month  called  Taisha  or  Pausha  (December-January),  and  to 
continue  for  one  year. 


152  APASTAMBA.  II,  8,  20. 

8.  (Thus)  he  obtains  great  prosperity. 

9.  But    the   fasting    takes    place    on    the    first 
(Tishya-day)  only. 

10.  He   shall   avoid   to   eat   those   things  which 
have  lost  their  strength  (as  butter-milk,  curds,  and 
whey). 

11.  He  shall  avoid  to  tread  on  ashes  or  husks  of 
grain. 

1 2.  To  wash  one  foot  with  the  other,  or  to  place 
one  foot  on  the  other, 

13.  And  to  swing  his  feet, 

14.  And  to  place  one  leg  crosswise  over  the  knee 
(of  the  other), 

15.  And  to  make  his  nails 

1 6.  Or  to  make  (his  finger-joints)  crack  without 
a  (good)  reason, 

1 7.  And  all  other  (acts)  which  they  blame. 

1 8.  And  let  him  acquire  money  in  all  ways  that 
are  lawful. 

19.  And  let  him  spend  money  on  worthy  (persons 
or  objects). 

20.  And  let  him  not  give  anything  to  an  unworthy 
(person),  of  whom  he  does  not  stand  in  fear. 

21.  And   let   him   conciliate   men    (by   gifts    or 
kindness). 

22.  And  he  may  enjoy  the  pleasures  which  are 
not  forbidden  by  the  holy  law. 

23.  (Acting)  thus  he  conquers  both  worlds. 


ii.  Manu  IV,  78. 

1 6.   'Good  reasons  for  cracking  the  joints  are  fatigue  or  rheu- 
matism/— Haradatta. 

19.  Manu  XI,  6,  and  passim. 


11,9,21.     ^  THE  HERMIT.  J53 

PRASNA  II,  PAT-ALA  9,  KHAJVJDA  21. 

1.  There  are  four  orders,  viz.  the  order  of  house- 
holders, the  order  of  students,  the  order  of  ascetics, 
and  the  order  of  hermits  in  the  woods. 

2.  If  he  lives  in  all  these  four  according  to  the 
rules  (of  the  law),  without  allowing  himself  to  be 
disturbed  (by  anything),  he  will  obtain  salvation. 

3.  The  duty  to  live  in  the  teacher's  house  after 
the  initiation  is  common  to  all  of  them. 

4.  Not  to   abandon  sacred   learning   (is   a  duty 
common)  to  all. 

5.  Having  learnt  the  rites  (that  are  to  be  per- 
formed  in  each    order),  he  may  perform  what  he 
wishes. 

6.  Worshipping  until  death  (and  living)  according 
to  the  rule  of  a  (temporary)  student,  a  (professed) 
student  may  leave   his  body  in  the  house  of  his 
teacher. 

7.  Now  (follow  the  rules)  regarding  the  ascetic 
(Sawnyasin). 

8.  Only  after  (having  fulfilled)  the  duties  of  that 
(order  of  students)  he  shall  go  forth  (as  an  ascetic), 
remaining  chaste. 

21.  T.  '  Though  four  (orders)  are  enumerated,  he  uses  the  word 
"  four,"  lest,  in  the  absence  of  a  distinct  rule  of  the  venerable 
teacher,  one  order  only,  that  of  the  householder,  should  be  allowed, 
as  has  been  taught  in  other  Smr/tis/ — Haradatta.  Manu  VI,  87. 

2.  Manu  VI,  88. 

3.  Manu  II,  247-249,  and  above. 

8.  The  meaning  of  the  Stura  is,  that  the  studentship  is  a 
necessary  preliminary  for  the  Sawmyasin.  If  a  man  considers 
himself  sufficiently  purified  by  his  life  in  that  order,  he  may  be- 
come a  Sa;/myasin  immediately  after  its  completion.  Otherwise  he 
may  first  become  a  householder,  or  a  hermit,  and  enter  the  last 


154  APASTAMBA.  11,9,21. 

9.  For  him  (the  Sawnyasin)  they  prescribe  (the 
following  rules)  : 

10.  He  shall  live  without  a  fire,  without  a  house, 
without  pleasures,  without  protection.     Remaining 
silent  and  uttering  speech  only  on  the  occasion  of 
the  daily  recitation  of  the  Veda,  begging  so  much 
food  only  in  the  village  as  will  sustain  his  life,  he 
shall  wander  about  neither  caring  for  this  world  nor 
for  heaven. 

11.  It   is   ordained   that  he  shall  wear   clothes 
thrown  away  (by  others  as  useless). 

12.  Some  declare  that  he  shall  go  naked. 

13.  Abandoning   truth    and    falsehood,   pleasure 
and  pain,  the  Vedas,  this  world  and  the  next,  he 
shall  seek  the  Atman. 

14.  (Some  say  that)  he  obtains   salvation  if  he 
knows  (the  Atman). 

1 5.  (But)  that  (opinion)  is  opposed  to  the  .Sastras. 

1 6.  (For)  if  salvation  were  obtained  by  the  know- 
ledge of  the  Atman  alone,  then  he  ought  not  to  feel 
any  pain  even  in  this  (world). 

1 7.  Thereby  that  which  follows  has  been  declared. 

order,  when  his  passions  are  entirely  extinct.     See  also  Manu  VI, 
36;  Ya£77.  Ill,  56-57. 

10.   Manu  VI,  33,  42-45  ;  \7agn.  Ill,  58  seq. 

12.  'Another  (commentator)  says,  "Some  declare  that   he  fe 
free  from  all  injunctions  and  prohibitions,  i.e.  he  need  neither 
perform  nor  avoid  any  (particular  actions)." ' — Haradatta. 

13.  'He  shall  seek,  i.e.  worship,  the  Atman  or  Self,  which  has 
been  described  in  the  section  on  transcendental  knowledge  (I,  8).' — 
Haradatta. 

1 5.  Haradatta  apparently  takes  the  word  Sastras  to  mean '  Dhar- 
majastras. 

1 7.  ( That  which  follows '  are  the  Yogas,  which  must  be  employed 
in  order  to  cause  the  annihilation  of  pain,  after  the  knowledge  of 
the  Atman  or.  Self  has  been  obtained. 


11,9,22.  THE    HERMIT.  155 

1 8.  Now  (follow  the  rules  regarding)  the  hermit 
living  in  the  woods. 

19.  Only  after  (completing)  that  (studentship)  he 
shall  go  forth,  remaining  chaste. 

20.  For  him  they  give  (the  following  rules) : 

21.  He  shall  keep  one  fire  only,  have  no  house, 
enjoy   no    pleasures,   have    no    protector,    observe 
silence,  uttering  speech  on  the  occasion  of  the  daily 
recitation  of  the  Veda  only. 

PRASNA  II,  PAZ'ALA  9,  KHAATDA  22. 

1.  A  dress  of  materials  procured  in  the  woods 
(skins  or  bark)  is  ordained  for  him. 

2.  Then  he  shall  wander   about,   sustaining   his 
life  by  roots,  fruits,  leaves,  and  grass. 

3.  In  the  end  (he  shall  live  on)  what  has  become 
detached  spontaneously. 

4.  Next  he  shall  live  on  water,  (then)  on  air,  then 
on  ether. 

5.  Each  following  one  of  these  modes  of  subsist- 
ence is  distinguished  by  a  (greater)  reward. 

6.  Now  some  (teachers)  enjoin  for  the  hermit  the 


2 1.  '  But  which  is  that  one  fire  ?     Certainly  not  the  Gn hya-fire, 
because  he  must  remain  chaste.     Therefore  the  meaning  intended 
is,  "  He  shall  offer  a  Samidh  morn  and  evening  in  the  common 
fire,  just  as  formerly,  (during  his  studentship)."      Another  com- 
mentator  says,   "Gautama   declares   that  he   shall   kindle  a  fire 
according  to  the  rule  of  the  6'ramawaka  Sutra.     The  .S'ramawaka 
Sutra   is   the  Vaikhanasa  Sutra.     Having  kindled  a  fire   in  the 
manner  prescribed  there,  he  shall  sacrifice  in  it  every  morning 
and  every  evening."  ' — Haradatta.     See  also  Manu  VI,  4  ;  \zgit, 

HI,  45- 

22,  t,   Manu  VI,  6.  2.   Manu  VI,  5,  21 ;  Ya§v7.  Ill,  46. 
4.    '  Then  he   shall  live  on  ether,  i.  e.  eat  nothing  at  all.' — 

Haradatta.     M-anu  VI,  31 ;  Yilgv;.  Ill,  55. 


156  APASTAMHA.  11,9,22. 

successive  performance  (of  the  acts  prescribed  for 
the  several  orders). 

7.  After  having  finished  the  study  of  the  Veda, 
having  taken  a  wife  and  kindled  the  sacred  fires, 
he  shall  begin  the  rites,  which  end  with  the  Soma- 
sacrifices,  (performing)  as  many  as  are  prescribed  in 
the  revealed  texts. 

8.  (Afterwards)    he  shall   build   a  dwelling,  and 
dwell  outside  the  village  with  his  wife,  his  children, 
and  his  fires, 

9.  Or  (he  may  live)  alone. 

10.  He  shall  support  himself  by  gleaning  corn, 
n.  And  after  that  he  shall  not  any  longer  take 

presents. 

12.  And   he   shall   sacrifice   (only)   after   having 
bathed  (in  the  following  manner) : 

13.  He  shall  enter  the  water  slowly,  and  bathe 
without  beating  it  (with  his  hand),  his  face  turned 
towards  the  sun. 

14.  This  rule  of  bathing  is  valid  for  all  (castes 
and  orders). 

15.  Some  enjoin  (that  he  shall  prepare)  two  sets 
of  utensils  for  cooking  and  eating,  (and)  of  choppers, 
hatchets,  sickles,  and  mallets. 


6.  '  The  word  atha,  "  now,"  introduces  a  different  opinion. 
Above,  it  has  been  declared  that  the  life  in  the  woods  (may  be 
begun)  after  the  studentship  only.  But  some  teachers  enjoin  just 
for  that  hermit  a  successive  performance  of  the  acts. 

8.    Manu  VI,  3  seq.;  Ya^f.  Ill,  45. 

10.  Haradatta  thinks  that  this  rule  refers  both  to  the  hermit 
who  lives  with  his  family  and  to  him  who  lives  alone.  Others 
refer  it  to  the  latter  only. 

15.  According  to  Haradatta,  the  word  ka^a  appears  to  designate 
'  a  mallet ; '  in  the  passage  from  the  Ramaya«a  quoted  in  the  Peters- 
burg Diet,  the  commentator  explains  it  by  pe/aka, '  basket.' 


IT,  9,  23.       COMPARISON    OF    THE   FOUR    ORDERS.  157 

1 6.  He  shall  take  one  of  each  pair  (of  instru- 
ments), give  the  others  (to  his  wife),  and  (then)  go 
into  the  forest. 

1 7.  After  that  time  (he  shall  perform)  the  burnt- 
oblations,  (sustain)  his  life,   (feed)  his  guests,  and 
(prepare)  his  clothes  with  materials  produced  in  the 
forest. 

1 8.  Rice  must   be  used  for  those   sacrifices   for 
which  cakes  mixed  with  meat  (are  employed  by  the 
householder). 

19.  And  all  (the  Mantras),  as  well  as  the  daily 
portion  of  the  Veda,  (must  be  recited)  inaudibly. 

20.  He  shall  not  make  the   inhabitants   of  the 
forest  hear  (his  recitation). 

21.  (He  shall  have)  a  house  for  his  fire  (only). 

22.  He  himself  (shall  live)  in  the  open  air. 

23.  His  couch  and  seat  must  not  be  covered  (with 
mats). 

24.  If  he  obtains  fresh  grain,  he  shall  throw  away 
the  old  (store). 

PRASNA  II,  PAFALA  9,  KHAA-ZJA  23. 

1.  If  he  desires  (to  perform)  very  great  austerities, 
he  (shall  not  make  a  hoard  of  grain,  but)  collect  food 
every  day  only,  morning  and  evening,  in  his  vessel. 

2.  Afterwards  he  shall  wander  about,  sustaining 
his  life  with  roots,  fruits,  leaves,  and  grass  (which  he 

17.   Ya^».  Ill,  46. 

20.   This  Sutra  explains  the  word  upaw.ru,  '  inaudibly.' 

24.   Manu  VI,  15;  Ya^-«.  Ill,  47. 

23.  i.  The  following  rules  apply  to  a  solitary  hermit. 

2.  These  Sutras  are  repeated  in  order  to  show  that,  according 
to  the  opinion  of  those  who  allow  hermits  to  live  with  their  families, 
the  end  should  be  the  same. 


158  APASTAMBA.  11,9,2,3. 

collects).  Finally  (he  shall  content  himself  with) 
what  has  become  detached  spontaneously.  Then  he 
shall  live  on  water,  then  on  air,  (and  finally)  upon 
ether.  Each  succeeding  mode  of  subsistence  pro- 
cures greater  rewards. 

3.  Now  they  quote    (the   following)    two  verses 
from  a  Purawa  : 

r~  4.  Those  eighty  thousand  sages  who  desired 
offspring  passed  to  the  south  by  Aryaman's  road 
and  obtained  burial-grounds. 

5.  Those  eighty  thousand  sages  who  desired  no 
offspring   passed   by  Afyaman's  road  to  the  north 
and  obtained  immortality. 

6.  Thus  are  praised  those  who  keep  the  vow  of 
chastity. 

7.  Now  they  accomplish  also  their  wishes  merely 
by  conceiving  them, 

8.  For  instance,  (the  desire  to  procure)  rain,  to 
bestow   children,   second-sight,   to   move    quick   as 
thought,  and  other  (desires)  of  this  description. 

9.  Therefore  on  account  of  (passages)  of  the  re- 
vealed texts,  and  on  account  of  the  visible  results, 
some  declare  these  orders  (of  men  keeping  the  vow 
of  chastity  to  be)  the  most  excellent. 

10.  But  (to  this  we  answer) :  It  is  the  firm  opinion 
of  those  who  are  well  versed  in  the  threefold  sacred 
learning,  that  the  Vedas  are  the  highest  authority. 


3.  '  The  "  orders  "  have  been  described.     Now,  giving  conflict- 
ing opinions,  he  discusses  which  of  them  is  the  most  important.' — 
Haradatta. 

4.  This  verse  and  the  next  are  intended  to  disparage  the  order 
of  householders.     Haradatta  explains  'burial-grounds'  by  'new 
births  which  lead  to  new  deaths;'  but  see  below,  Sutra  10.    See 
also  Ya^«.  Ill,  186-187. 


IT,  9,  24.  THE    KING.  159 

^* 

They  consider  that  the  (rites)  which  are  ordered 
there  to  be  performed  with  rice,  yava,  animals,  clari- 
fied butter,  milk,  potsherds,  (in  conjunction)  with 
a  wife,  (and  accompanied)  by  loud  or  muttered 
(Mantras),  must  be  performed,  and  that  (hence) 
a  rule  of  conduct  winch  is  opposed  to  these  (rites) 
is  of  no  authority. 

11.  But  by  the  term  burial-ground  (in  the  text 
above  given)  it  is  intended  to  ordain  the  last  rites 
for  those  who  have  performed  many  sacrifices,  (and 
not  to  mean  that  dead  householders  become  demons 
and  haunt  burial-grounds.) 

12.  The  revealed  texts  declare   that   after   (the 
burial  follows)  a  reward  without  end,  which  is  desig- 
nated by  the  term  '  heavenly  bliss.' 

PKASNA  II,  PATALA  9,  KHANDA  24. 

1.  Now  the  Veda  declares  also  one's  offspring  to 
be  immortality  (in  this  verse) :  *  In  thy  offspring  thou 
art  born  again,  that,  mortal,  is  thy  immortality.' 

2.  Now  it  can  also  be  perceived  by  the  senses 
that  the  (father)  has  been  reproduced  separately  (in 
the  son) ;  for  the  likeness  (of  a  father  and  of  a  son) 
is  even  visible,  only  (their)  bodies  are  different. 

3.  *  These    (sons)   who    live,    fulfilling    the    rites 
taught  (in  the  Veda),  increase  the  fame  and  heavenly 
bliss  of  their  departed  ancestors.' 

4.  '  In  this  manner  each  succeeding  (generation 
increases  the  fame  and  heavenly  bliss)  of  the  pre- 
ceding ones.' 

ii.  The  Sutra  is  intended  to  remove  the  blame  thrown  on  the 
order  of  householders  by  the  verse  quoted.  Haradatta  seems  to 
have  forgotten  his  former  explanation  of  -Smajanani. 


l6O  APASTAMBA.  11,9,24. 

5.  '  They  (the  ancestors)  live  in  heaven  until  the 
(next)  general  destruction  of  created  things.' 

6.  At   the    new   creation    (of,    the   world)    they 
become  the  seed.     That  has  been  declared  in  the 
Bhavishyatpurawa. 

7.  Now  Pra^apati  also  says, 

8.  '  Those  dwell  with  us  who  fulfil  the  following 
(duties) :  the  study  of  the  three  Vedas,  the  student- 
ship, the  procreation  of  children,  faith,  religious  aus- 
terities, sacrifices,  and  the  giving  of  gifts.     He  who 
praises  other  (duties),  becomes  dust  and  perishes.' 

9.  Those  among  these   (sons)  who  commit  sin, 
perish  alone,  just  as  the  leaf  of  a  tree  (which  has 
been  attacked  by  worms   falls  without  injuring  its 
branch  or  tree).    They  do  not  hurt  their  ancestors. 

10.  (For)  the  (ancestor)  has  no  connection  with 
the  acts  committed  (by  his  descendant)  in  this  world, 
nor  with  their  results  in  the  next. 

n.  (The  truth  of)  that  may  be  known  by  the 
following  (reason) : 

1 2.  This  creation  (is  the  work)  of  Pra^apati  and 
of  the  sages. 

13.  The  bodies  of  those  (sages)  who  stay  there 
(in  heaven)  on  account  of  their  merits  appear  visibly 
most   excellent  and  brilliant  (as,  for  instance,   the 
constellation  of  the  seven  -/?z'shis). 

14.  But  even  though  some  (ascetic),  whilst  still 

24.  6.    '  They  become  the  seed,'  i.e. '  The  Pra^ipatis.' 
8.   '  Other  (duties),  i.  e.  the  order  of  ascetics  and  the  like.' — 
Haradatta. 

13.  As  the  j?/shis  have  not  lost  heaven  through  the  sins  of  their 
sons,  the  dogma  according  to  which  ancestors  lose  heaven  through 
the  sins  of  their  sons,  must  be  false. 

^ 

14.  Apastambas  own  opinion  is  apparently  against   pure  as- 
ceticism. 


IT.  TO,  25.  THE    KING.  IOI 

in  the  body,  may  gain  heaven  through  a  portion  of 
(the  merit  acquired  by  his  former)  works  or  through 
austerities,  and  though  he  may  accomplish  (his 
objects)  by  his  mere  wish,  still  this  is  no  reason 
to  place  one  order  before  the  other. 

PRASNA  II,  PATALA  10,  KHAAV>A  25. 

1.  The  general  and  special  duties  of  all  castes 
have  been  explained.   But  we  will  now  declare  those 
of  a  king  in  particular. 

2.  He  shall  cause  to  be  built  a  town  and  a  palace, 
the  gates  of  both  of  which  (must  look)  towards  the 
south. 

3.  The  palace  (shall  stand)  in  the  heart  of  the 
town. 

4.  In  front  of  that  (there  shall  be)  a  hall.     That 
is  called  the  hall  of  invitation. 

5.  (At  a  little  distance)  from  the  town  to   the 
south,  (he  shall  cause  to  be  built)  an  assembly-house 
with  doors  on  the  south  and  on  the  north  sides,  so 
that  one  can  see  what  passes  inside  and  outside. 

6.  In  all   (these   three   places)    fires   shall    burn 
constantly. 

7.  And  oblations  must  be  offered  in  these  fires 
daily,  just  as  at  the  daily  sacrifice  of  a  householder. 

8.  In  the  hall  he.  shall  put  up  his  guests,  at  least 
those  who  are  learned  in  the  Vedas. 


25.  3.    'In  the  heart  of  the  town,  i.e.  in  that  town  which  is  sur- 
rounded by  all  the  walls.' — Haradatta.     Compare  Manu  VII,  76. 

6.  According  to  Haradatta,  the  fires  are  to  be  common,  not 
consecrated  ones. 

7.  Manu  VII,  78  ;  Y%».  I,  313. 

8.  Manu  VII,  82  seq. 

W  M 


162  APASTAMBA.  11,10,25. 

9.  Rooms,  a  couch,  food  and   drink  should  be 
given  to  them  according  to  their  good  qualities. 

10.  Let  him  not  live  better  than  his  Gurus  or 
ministers. 

1 1.  And  in  his  realm  no  (Brahma^a)  should  suffer 
hunger,  sickness,  cold,  or  heat,  be  it  through  want, 
or  intentionally. 

12.  In  the   midst   of  the   assembly-house,    (the 
superintendent  of  the  house)  shall  raise  a  play-table 
and  sprinkle  it  with  water,  turning  his  hand  down- 
wards, and  place  on  it  dice  in  even  numbers,  made 
of  Vibhitaka  (wood),  as  many  as  are  wanted. 

13.  Men  of  the  first  three  castes,  who  are  pure 
and  truthful,  may  be  allowed  to  play  there. 

14.  Assaults  of  arms,  dancing,  singing,  music,  and 
the  like  (performances)  shall  be  held  only  (in  the 
houses)  of  the  king's  servants. 

15.  That  king  only  takes  care  of  the  welfare  of 
his  subjects  in  whose  dominions,  be  it  in  villages 
or  forests,  there  is  no  danger  from  thieves. 


10.  'The    Gurus   are   the   father   and   other  (venerable   rela- 
tions).'— Haradatta. 

11.  Manu  VII,   134.     'Or  intentionally;  with  reference  to 
that  the  following  example  may  be  given.     If  anybody  is  to  be 
made  to  pay  his  debts  or  taxes,  then  he  is  to  be  exposed  to  cold 
or  heat,  or  to  be  made  to  fast  (until  he  pays).     The  king  shall 
punish  (every  one)  who  acts  thus.' — Haradatta. 

13.  'Having  played  there,  they  shall  give  a  fixed  sum  to  the 
gambling-house  keeper  and  go  away.     The  latter  shall,  every  day 
or  every  month  or  every  year,  give  that  gain  to  the  king.     And 
the  king  shall  punish  those  who  play  elsewhere  or  quarrel  in  the 
assembly-house.' — Haradatta. 

14.  'At  festivals  and  the  like  occasions  (these  performances) 
take  place  also  elsewhere,  that  is  the  custom.' — Haradatta. 

15.  Manu  VII,  143,  and  passim  ;  Ya^«.  I,  335. 


11,10,26.  CIVIL    AND  CRIMINAL   LAW.  163 

PRASNA  II,  PAT-ALA  10,  KHAJVDA  26. 

1 .  A  (king)  who,  without  detriment  to  his  servants, 
gives  land  and  money  to  Brahmawas  according  to 
their  deserts  gains  endless  worlds. 

2.  They  say  (that)  a   king,  who  is  slain  in  at- 
tempting to  recover   the   property  of   Brahma#as, 
(performs)  a  sacrifice  where  his  body  takes  the  place 
of  the  sacrificial  post,  and  at  which  an  unlimited  fee 
is  given. 

3.  Hereby  have  been  declared  (the  rewards  of) 
other    heroes,    who    fall    fighting    for   a    (worthy) 
cause. 

4.  He  shall  appoint  men  of  the  first  three  castes, 
who  are  pure  and  truthful,  over  villages  and  towns 
for  the  protection  of  the  people. 

5.  Their  servants  shall  possess  the  same  qualities. 

6.  They  must   protect  a   town   from   thieves  in 
every  direction  to  the  distance  of  one  yo/ana. 

7.  (They  must  protect  the  country  to  the  distance 
of)  one  kro^a  from  each  village. 

8.  They  must  be  made  to  repay  what  is  stolen 
within  these  (boundaries). 


26.  i.   Manu  VII.  83,  84,  88;  Yagn.  I,  314. 

2.  According  to  Haradatta  the  king's  body  represents  the  post 
(yupa),  his  soul  the  sacrificial  animal,  the  recovered  property  the 
reward  for  the  priests  or  fee. 

3.  Manu  VII,  89  ;  Ya^v*.  I,  323,  324. 

4.  Manu  VII,  115-124;  Ya^«.  I,  321. 

6.  Ya£«.  II,  271-272.     A  ycgana  is  a  distance  of  4  krara,  kos. 

7.  A  kroja,  kos,  or  gau,  literally  '  the  lowing  of  a  cow,'  is 
variously  reckoned  at  1^-4  miles. 

8.  Ya^fl.I,  272.     This  law  is,  with  certain  modifications,  still  in 
force.     See  Bombay  Regulations,  XII,  27  par. 

M  2 


1 64  APASTAMBA.  IT,  IO,  26. 

9.  The  (king)  shall  make  them  collect  the  lawful 
taxxes  (mlka). 

10.  A  learned  Brahmawa  is  free  from  taxes, 

1 1.  And  the  women  of  all  castes, 

12.  And    male    children    before    the   marks   (of 
puberty  appear), 

13.  And  those  who  live  (with  a  teacher)  in  order 
to  study, 

14.  And    those   who   perform   austerities,   being 
intent  on  fulfilling  the  sacred  law, 

15.  And    a   6udra    who   lives    by   washing   the 
feet, 

1 6.  Also  blind,  dumb,  deaf,  and  diseased  persons 
(as  long  as  their  infirmities  last), 

1 7.  And  those  to  whom  the  acquisition  of  property 
is  forbidden  (as  Sannyisins). 

1 8.  A  young  man  who,  decked  with  ornaments, 
enters   unintentionally  (a   place  where)  a   married 
woman  or  a  (marriageable)  damsel  (sits),  must  be 
reprimanded. 


9.  According  to  Haradatta,  who  quotes  Gautama  in  his  com- 
mentary, the  julka  is  the  ^th  part  of  a  merchant's  gains.     On 
account    of  the    Sutras    immediately   following,   it    is,   however, 
more   probable   that  the   term   is  here   used   as   a  synonym  of 
'  kara,'  and  includes  all  taxes.      '  Lawful '  taxes   are,  of  course, 
those  sanctioned  by  custom  and  approved  of  by  the  Smr;tis. 

10.  Manu  VII,  133. 

11.  Haradatta  thinks  that  the  rule  applies  to  women  of  the 
Anuloma,  the  pure  castes,  only. 

14.  'Why  does  he  say  "intent  on  fulfilling  the  holy  law?" 
Those  shall  not  be  free  from  taxes  who  perform  austerities  in  order 
to  make  their  magic  charms  efficacious/ — Haradatta. 

1 8.  The  ornaments  would  indicate  that  he  was  bent  on  mis- 
chief. Compare  above,  I,  n,  32,  6. 


11,10,27-  CIVIL    AND    CRIMINAL    LAW.  165 


19.  But  if  he  does   it  intentionally  with    a  bad 
purpose,  he  must  be  fined. 

20.  If  he   has  actually  committed  adultery,  his 
organ  shall  be  cut  off  together  with  the  testicles. 

21.  But  (if  he  has  had  intercourse)  with  a  (mar- 
riageable) girl,  his  property  shall  be  confiscated  and 
he  shall  be  banished. 

22.  Afterwards    the    king    must    support    (such 
women  and  damsels), 

23.  And  protect  them  from  defilement 

24.  If  they  agree    to   undergo   the    (prescribed) 
penance,  lie  shall  make  them  over  to  their  (lawful) 
guardians. 

PRASNA  II,  PAFALA  10,  KHAA-DA  27. 

1.  If   (adulteresses)    have    performed    (the    pre- 
scribed penance),  they  are  to  be  treated  as  before 
(their  fault).     For  the  connection  (of  husband  and 
wife)  takes  place  through  the  law. 

2.  (A  husband)  shall  not  make  over   his   (wife), 
who  occupies  the  position  of  a  '  gentilis,'  to  others 
(than  to  his  '  gentiles '),  in  order  to  cause  children  to 
be  begot  for  himself. 


19.  'The  punishment  must  be  proportionate  to  his  property 
and  the  greatness  of  his  offence.  The  term  "with  a  bad  purpose" 
is  added,  because  he  who  has  been  sent  by  his  teacher  (to  such 
a  place)  should  not  be  punished.' — Harndatta.  Manu  VIII,  354  ; 
Ya^?.  II,  284. 

24.  'I.e.  a  married  woman  to  her  husband  or  father-in-law,  an 
unmarried  damsel  to  her  father  or  to  her  brother.' — Haradatta. 

27.  2.  This  Sutra  refers  to  the  begetting  of  a  Ksbet.raga  son, 
and  gives  the  usual  rule,  that  only  the  Sagotras  in  the  order  of  the 
grade  of  relationship,  a  brother-in-law,  a  Sapi»</a,  &c.,  shall  be 
employed  for  this  purpose. 


1 66  APASTAMBA.  11,10,27. 

3.  For  they  declare,  that  a  bride  is  given  to  the 
family  (of  her  husband,  and  not  to   the  husband 
alone). 

4.  That  is  (at  present)  forbidden  on  account  of 
the  weakness  of  (men's)  senses. 

5.  The  hand  (of  a  gentilis  is  considered  in  law  to 
be)  that  of  a  stranger,  and  so  is  (that  of  any  other 
person  except  the  husband). 

6.  If  the   (marriage  vow)  is   transgressed,  both 
(husband  and  wife)  certainly  go  to  hell. 

7.  The  reward  (in  the  next  world)  resulting  from 
obeying  the  restrictions   of  the   law   is   preferable 
to  offspring  obtained  in  this  manner  (by  means  of 
Niyoga). 

8.  A  man  of  one  of  the  first  three  castes  (who 
commits  adultery)  with  a  woman  of  the  .Sudra  caste 
shall  be  banished. 

9.  A    .5udra    (who    commits    adultery)    with    a 
wroman  of  one  of  the  first  three  castes  shall  suffer 
capital  punishment. 

10.  And  he   shall   emaciate  a  woman  who   has 
committed  adultery  with  a  (.Sudra,  by  making  her 
undergo  penances   and   fasts,  in  case  she   had  no 
child). 

11.  They  declare,  that   (a  Brahma#a)  who   has 

4.  '  For  now-a-days  the  senses  of  men  are  weak,  and  therefore 
the  peculiar  (law  formerly)  in  force  regarding  gentiles  is  so  no 
longer,  lest  husbands  should  be  set  aside  under  the  pretended 
sanction  of  the  .Sastras.' — Haradatta. 

9.  Manu  VIII,  374;  Ya^«.  II,  286.  According  to  Haradatta, 
this  refers  to  a  -Sudra  servant  who  seduces  a  woman  committed  to 
his  charge.  In  other  cases  the  punishment  prescribed,  II,  10,  26, 
10,  is  to  take  effect.  The  same  opinion  is  expressed  by  Gautama. 

n.  This  refers  to  the  wife  of  a  .Srotriya,  as  Haradatta  states 
according  to  Gautama.  The  penance  is  three  years'  chastity. 


11,10,2).  CIVIL    AND    CRIMINAL    LAW.  167 

once  committed  adultery  with  a  married  woman  of 
equal  class,  shall  perform  one- fourth  of  the  penance 
prescribed  for  an  outcast 

12.  In  like  manner  for  every  repetition  (of  the 
crime),  one-fourth  of  the  penance  (must  be  added). 

13.  (If  the  offence  be  committed)  for  the  fourth 
time,  the  whole  (penance  of  twelve  years  must  be 
performed). 

14.  The  tongue  of  a  ^udra  who  speaks  evil  of 
a  virtuous  person,  belonging  to  one  of  the  first  three 
castes,  shall  be  cut  out. 

15.  A  .Sudra  who  assumes  a  position  equal   (to 
that  of  a  member  of  one  of  the  first  three  castes), 
in  conversation,  on  the  road,  on  a  couch,  in  sitting 
(and  on  similar  occasions),  shall  be  flogged. 

16.  In  case  (a  .Sudra)  commits  homicide  or  theft, 
appropriates  land  (or  commits  similar  heinous  crimes), 
his  property  shall  be  confiscated   and   he   himself 
shall  suffer  capital  punishment. 

1 7.  But  if  these  (offences  be  committed)  by  a  Brah- 
mawa,  he  shall  be  made  blind  (by  tying  a  cloth  over 
his  eyes). 

1 8.  He  shall  keep  in  secret  confinement  him  who 
violates  the  rules  (of  his  caste  or  order),  or  any 
other  sinner,  until  (he  promises)  amendment. 

19.  If  he  does  not  amend,  he  shall  be  banished. 

20.  A  spiritual   teacher,  an   officiating   priest,  a 

15.  In  conversation,  i.e.  addressing  Aryas  familiarly,  with  tvam, 
'  thou,'  &c. 

17.  Haradatta  states  expressly  that  the  eyes  of  a  Brahma«a 
must  not  be  put  out  by  any  sharp  instrument.  He  should  be  kept 
blindfold  all  his  life. 

20.  '  The  intercession  is  to  take  effect  in  this  manner :  that 
mutilation  is  commuted  to  a  fine,  a  fine  to  a  flogging,  a  flogging 
to  a  reprimand.' — Haradatta. 


l68  APASTAMBA.  IT,  n,  28. 

Snataka,  and  a  prince  shall  be  able  to  protect  (a 
criminal  from  punishment  by  their  intercession), 
except  in  case  of  a  capital  offence. 

PRASNA  II,  PAPAL  A  11,  KHAATZ>A  28. 

1.  If  a  person  who  has  taken  (a  lease  of)  land 
(for  cultivation)  does  not  exert  himself,  and  hence 
(die  land)  bears  no  crop,  he  shall,  if  he  is  rich,  be 
made  to  pay  (to  the  owner  of  the  land  the  value  of 
the  crop)  that  ought  to. have  grown. 

2.  A  servant  in  tillage  who  abandons  his  work 
shall  be  flogged. 

3.  The  same  (punishment  shall  be  awarded)  to  a 
herdsman  (who  leaves  his  work) ; 

4.  And  the  flock  (entrusted)  to  him  shall  be  taken 
away  (and  be  given  to  some  other  herdsman). 

5.  If  cattle,  leaving  their  stable,  eat  (the  crops  of 
other  persons,  then  the  owner  of  the  crops,  or  the 
king's  servants),  may  make  them  lean  (by  impound- 
ing   them) ;    (but)    he    shall   not   exceed    (in   such 
punishment). 


28.  i.  This  Sfitra  shows  that  the  system  of  leasing  land  against 
a  certain  share  of  the  crops,  which  now  prevails  generally  in  Native 
States,  and  is  not  uncommon  in  private  contracts  on  British  terri- 
tory, was  in  force  in  Apastamba's  times. 

2.  See  Colehrooke,  Digest,  Book  III,  Text  Ixviii,  for  this  Sutra 
and  the  following  two.  Another  commentator,  quoted  by  Hara- 
clatta;  connects  this  Sfttra  with  the  preceding,  and  refers  it  10  a 
poor  lessee  of  land,  who  cannot  pay  the  value  of  the  crop  which 
was  lost  through  his  negligence.  A  third  explanation  refers  the 
Sutra  to  a  cultivator  who  neglects  to  till  his  land,  (/agannatha's 
authorities,  the  A"intama«i  and  Ratnakara,  agree  with  Haradatta's 
first  explanation. 

5.   Manu  VIII,  240;  Ya§7/.  II,  159-161. 


IT,  IT,  29.  CIVIL    AND    CRIMINAL    LAW.  169 


6.  If  (a  herdsman)  who  has  taken  cattle  under 
his  care,  allows  them  to  perish,  or  loses  (them  by 
theft,  through  his  negligence),  he  shall  replace  them 
(or  pay  their  value)  to  the  owners. 

7.  If  (the  king's  forester)  sees  cattle  that  have 
been  sent  into  the  forest  through  negligence  (with- 
out a  herdsman),  he  shall  lead  them  back  to  the 
village  and  make  them  over  to  the  owners. 

8.  If  the  same  negligence  (occur)  again,  he  shall 
once   impound    them    (and    afterwards    give   them 
back). 

9.  (If  the  same  fault  be  committed  again)  after 
that  (second  time),  he  shall  not  take  care  (of  them). 

10.  He  who  has  taken  unintentionally  the  pro- 
perty of  another  shall  be  reprimanded,  in  case  (the 
property  be)  fuel,  water,  roots,  fiowers,  fruits,  per- 
fumes, fodder,  or  vegetables. 

11.  (If  he  takes   the  above-mentioned  kinds   of 
property)  intentionally,  his  garment  shall  be  taken 
away. 

12.  He  who  takes  intentionally  food  when  he  is 
in  danger  of  his  life  shall  not  be  punished. 

13.  If  the   king   does   not   punish  a  punishable 
offence,  the  guilt  falls  upon  him. 

PRASNA  II,  PATALA  11,   KIIANDA  29. 

1.  He  who  instigates  to,  he  who  assists  in,  and 
he   who   commits    (an   act,    these   three)    share   its 
rewards  in  heaven  and  its  punishments  in  hell. 

2.  He  amongst  these   \vho  contributes   most   to 

6.    Manu  VIII,  232;  Y%T?.  II,  164. 
13.   Manu  VIII,  18,  308;  \ragn.  I,  336. 


1 70  APASTAMBA,  11,11,29- 

the  accomplishment  (of  the  act  obtains)  a  greater 
share  of  the  result. 

3.  Both  the  wife  and  the  husband  have  power 
over  (their)  common  property. 

4.  By  their  permission,  others  also  may  act  for 
their  good  (in  this  and   the  next  world,  even  by 
spending  money). 

5.  Men   of  learning  and  pure  descent,  who  are 
aged,  clever  in  reasoning,  and  careful  in  fulfilling 
the  duties  (of  their  caste  and  order,  shall  be  the 
judges)  in  lawsuits. 

6.  In  doubtful  cases  (they  shall  give  their  deci- 
sion) after  having  ascertained  (the  truth)  by  infer- 
ence, ordeals,  and  the  like  (means). 

7.  A  person  who  is  possessed  of  good  qualities 
(may  be  called  as  a  witness,  and)  shall  answer  the 
questions  put  to  him  according  to  the  truth  on  an 
auspicious  day,  in  the  morning,  before  a  kindled  fire, 
standing  near  (a  jar  full  of)  water,  in  the  presence  of 
the  king,  and  with  the  consent  of  all  (of  both  parties 
and  of  the  assessors),  after  having  been  exhorted  (by 
the  judge)  to  be  fair  to  both  sides. 

8.  If  (he  is  found  out  speaking)  an  untruth,  the 
king  shall  punish  him. 

29.  3,  '  Though  this  is  so,  still  the  wife  cannot  spend  (money) 
without  the  permission  of  her  husband,  but  the  husband  can  do 
(so  without  the  consent  of  his  wife).  That  may  be  known  by 
Sutra  II,  6,  14,  u,  "They  do  not  declare  it  to  be  a  theft  if  the 
wife  spends  money  for  a  good  reason  during  the  absence  of  her 
husband." ' — Haradatta. 

4.  '  Others,  i.e.  the  sons  and  the  rest.' — Haradatta. 

5.  Ya#3f.II,2. 

6.  '  And  the  like,  i.e.  by  cross-examination,  &c.'— Haradatta. 

7.  Manu  VIII,  87  seq. ;  Ya^«.  II,  68-75. 

8.  Manu  VIII,  119  seq. 


11,11,29-  CIVIL    AND    CRIMINAL    LAW.  17! 

9.  Besides,  in  that  case,  after  death,  hell  (will  be 
his  punishment). 

10.  If  he  speaks  the  truth,  (his  reward  will  be) 
heaven  and  the  approbation  of  all  created  beings. 

1 1 .  The   knowledge   which   ^udras  and  women 
possess  is  the  completion  (of  all  study). 

12.  They   declare,   that    (this    knowledge)    is   a 
supplement  of  the  Atharva-veda. 

13.  It  is  difficult   to  learn  the  sacred  law  from 
(the  letter  of)  the  Vedas  (only) ;    but  by  following 
the  indications  it  is  easily  accomplished. 

14.  The  indications  for  these  (doubtful  cases  are), 
'  He  shall  regulate  his  course  of  action  according  to 
the  conduct  which  is  unanimously  recognised  in  all 
countries  by  men  of  the  three  twice-born  castes,  who 
have   been   properly   obedient   (to   their   teachers), 
who  are  aged,  of  subdued  senses,  neither  given  to 
avarice,  nor  hypocrites.     Acting  thus  he  will  gain 
both  worlds.' 

15.  Some    declare,    that    the    remaining    duties 
(which  have  not  been  taught  here)  must  be  learnt 
from  women  and  men  of  all  castes. 


9.  Manu  VIII,  89  seq. 

10.  Manu  VIII,  81  seq. 

11.  Manu  II,  223.     The  meaning  of  the  Sutra  is,  that  men 
ought  not  to  study  solely  or  at  first  such  .Sastras  as  women  or 
.Sudras  also  learn,  but  that  at  first  they  must  study  the  Veda.     See 
Manu  II,  1 68.     The  knowledge  which  women  and  .Sudras  possess 
is  dancing,  music,  and  other  branches  of  the  Artha-rastra. 

14.    See  above,  I,  7,  20,  8  and  9. 


G  A  U  T  A  M  A, 

INSTITUTES   OF  THE   SACRED   LAW. 


GAUTAMA, 

INSTITUTES   OF   THE   SACRED   LAW. 


CHAPTER  I. 

1.  THE  Veda  is  the  source  of  the  sacred  law, 

2.  And  the  tradition  and  practice  of  those  who 
knoiv  the  (Veda). 

3.  Transgression  of  the  law  and  violence  are  ob- 
served (in  the  case)  of  (those)  great  (men) ;  but  both 
are  without  force  (as  precedents)  on  account  of  the 
weakness  of  the  men  of  later  ages. 

4.  If  (authorities)  of  equal  force  are  conflicting, 
(either  may  be  followed  at)  pleasure. 

5.  The  initiation  of  a  Brahma^a  (shall  ordinarily 
take  place)  in  his  eighth  year; 

A 

I.  1-2.   Apastamba  I,  i,  i,  1-2. 

3.  Apastamba  II,  6,  13,  8-10.  Instances  of  transgressions  of 
the  law  are  the  adultery  of  Kataka  and  Bharadva^a,  Vasish/fo's 
marriage  with  the  A1a«d"ali  Akshamala,  Rama  G'amadagnya's  murder 
of  his  mother.  Haradatta  explains  the  term  '  avara,'  translated  by 
'  men  of  later  ages/  to  mean  '  men  like  ourselves '  (asmadadi).  In 
his  comment  on  the  parallel  passage  of  Apastamba  he  renders 
it  by  idanintana,  'belonging  to  our  times;'  and  in  his  notes  on 
Apastamba  I,  2,  {,,  4,  he  substitutes  arva/'ina  kaliyugavartin,  '  men 
of  modern  times  living  in  the  Kaliyuga/  The  last  explanation 
seems  to  me  the  most  accurate,  if  it  is  distinctly  kept  in  mind  that 
in  the  times  of  Gautama  the  Kaliyuga  was  not  a  definite  period 
of  calculated  duration,  but  the  Iron  Age  of  sin  as  opposed  to  the 
happier  times  when  justice  still  dwelt  on  earth. 


176  GAUTAMA.  I,  6. 


6.  (It  may  also  be  performed)   in  the  ninth  or 
fifth  (years)  for  the  fulfilment  of  (some  particular) 
wish. 

7.  The  number  of  years  (is  to  be  calculated)  from 
conception. 

8.  That  (initiation)  is  the  second  birth. 

9.  The    (person)   from   whom   he   receives   that 
(sacrament  is  called)  the  A^arya  (teacher). 

10.  And  (the  same  title  is  also  bestowed)  in  con- 
sequence of  the  teaching  of  the  Veda. 

11.  (The  initiation)  of  a   Kshatriya   (shall  ordi- 
narily take  place)  in  the  eleventh  (year  after  con- 
ception), and  that  of  a  VaLvya  in  the  twelfth. 

12.  Up  to  the  sixteenth   year  the  time  for  the 
Savitri  of  a  Brahmawa  has  not  passed, 

13.  Nor  (for  the  initiation)  of  a  Kshatriya  up  to 
the  twentieth  (year). 

14.  (And  the  limit  for  that)  of  a  Vai^ya  (extends) 
two  years  beyond  (the  latter  term). 

15.  The  girdles  (worn  by  students)  shall  be  strings 
of  Miw^a  grass,  a  bow-string,  or  a  (wool)  thread, 
according  to  the  order  (of  the  castes). 

1 6.  (Their  upper   garments    shall   be)    skins  of 
black-bucks,  spotted  deer,  (or)  he-goats. 


6.  Apastamba  I,  i,  i,  20-21. 

7.  Apastamba  I,  i,  i,  19.         8.    Apastamba  I,  i,  i,  17-18. 

9.    Apastamba  I,  i,  i,  14.     10.  Manu  II,  140 ;  Ya#;7avalkya  I,  34. 

n.  Apastamba  I,  i,  i,  19. 

12.  Apastamba  I,  i,  i,  27.  Savitri,  literally  the  Rik  sacred  to 
Savitr*',  is  here  used  as  an  equivalent  for  upanayana,  initiation, 
because  one  of  the  chief  objects  of  the  ceremony  is  to  impart  to 
the  neophyte  the  Mantra  sacred  to  Savltr/,  Rig-veda  III,  62,  10. 

13-14.   Apastamba  I,  i,  i,  27. 

15.   Apastamba  I,  i,  2,  33-36.         16.   Apastamba  I,  i,  3,  3-6. 


1,26.  INITIATION.  177 

17.  Hempen  or  linen  cloth,  the  (inner)  bark  (of 
trees),  and  woollen  blankets  (may  be  worn  as  lower 
garments  by  students)  of  all  (castes), 

1 8.  And  undyed  cotton  cloth. 

19.  Some  (declare  that  it)  even  (may  be  dyed)  red. 

20.  (In  that  case  the  garment)  of  a   Brahmawa 
(shall  be  dyed  with  a  red  dye)  produced  from  a  tree, 

21.  (And  those  of  students)  of  the   other   two 
(castes  shall  be)  dyed  with  madder  or  turmeric. 

22.  The  staff  (carried  by  a  student)  of  the  Brah- 
mawa  (caste  shall  be)  made  of  Bilva  or  Palate  wood. 

27.  Staves  made  of  A^vattha  or  Pllu  wood  (are 
fit)  for  (students  of)  the  remaining  (two  castes). 

24.  Or  (a  staff  cut  from  a  tree)  that  is  fit  to  be 
used  at  a  sacrifice  (may  be  carried  by  students)  of  all 
(castes). 

25.  (The  staves  must  be)  unblemished,  bent  (at  the 
top)  like  a  sacrificial  post,  and  covered  by  their  bark. 

26.  They  shall  reach  the  crown  of  the  head,  the 
forehead,  (or)  the  tip  of  the  nose  (according  to  the 
caste  of  the  wearer). 


1 7.  Haradatta  explains  £ira,  the  inner  bark  of  a  tree,  by  '  made 
of  Ku-ra  grass  and  the  like.'  Regarding  dresses  made  of  Kura 
grass,  see  the  Petersburg  Diet.  s.v.  Kiua^ira.  A'ira  may  also  mean 
'rags,'  such  as  were  worn  by  Sannyasins  (see  below,  III,  19)  and 
Bauddha  ascetics. 

19-21.  Apastamba  I,  i,  2,  41 — I,  i,  3,  2. 

22.   Apastamba  I.  i,  2,  38. 

24.  '  Because  the  term  "  fit  to  be  used  at  a  sacrifice  "  is  em- 
ployed, the  Vibhitaka  and  the  like  (unclean  trees)  are  excluded.' — 
Haradatta.     Regarding   the  Vibhitaka,  see   Report   of  Tour  in 
Kajmir,  Journal  Bombay  Br.  Roy.  As.  Soc.  XXXIV  A,  p.  8. 

25.  Manu  II,  47.     'Unblemished  means  uninjured  by  worms 
and  the  like/-  Haradatta. 

26.  Manu  II,  46. 

[2]  N 


178  GAUTAMA.  I,  27. 

27.  (It  is)  optional  (for  students)  to  shave  (their 
heads),  to  wear  the  hair  tied  in  a  braid,  (or)  to  keep 
(merely)  a  lock  on  the  crown  of  the  head  tied  in  a 
braid  (shaving  the  other  portions  of  the  head). 

28.  If  he  becomes  impure  while  holding  things 
in  his  hands,  he  shall  (purify  himself)  by  sipping 
water  without  laying  (them  on  the  ground). 


27.  Apastamba  I,  r,  2,  31-32.     The  above  translation  follows 
the  reading  of  my  MSS.  mun^a^a/ilajikha^a/a  v£,  which  seems 
more  in  accordance  with  the  Sutra,  style.     It  must,  however,  be 
understood  that  the  arrangement  of  the  hair  is  not  regulated  by  the 
individual  choice  of  the  student,  but  by  the  custom  of  his  family, 
school,  or  country.     In  the  commentary,  as  given  by  one  of  my 
MSS.,  it  is  stated  the  custom  of  shaving  the  whole  head  prevailed 
among  the  A'Aandogas.     Max  Mtiller,  History  of  Ancient  Sanskrit 
Literature,  p.  53 ;  Weber,  Indische  Studien,  X,  95. 

28.  The  above  translation  agrees  with  Professor  Stenzler's  text 
and  Manu  V,  143.     But  according  to  Haradatta  the  meaning  of 
the  Sutra  is  not  so  simple.     His  explanation  is  as  follows:  'If 
while  holding  things  in  his  hands  he  becomes  impure,  i.  e.  he  is 
defiled  by  urine,  faeces,  leavings  of  food,  and  the  like  (impurities) 
which  are  causes  for  sipping  water,  then  he  shall  sip  water  after 
placing  those  things  on  the  ground.      This  refers  to  uncooked 
food,  intended  to  be  eaten.    And  thus  Vasish/Aa  (III,  4, 3,  Benares 
edition)  declares  :  "  If  he  \»ho  is  occupied  with  eatables  touches 
any  impure  substance,  then  he  shall  place  that  thing  on  the  ground, 
sip  water,  and  afterwards  again  use  it."     But  the  following  text  of 
another  Smrrii,  "A  substance  becomes  pure  by  being  sprinkled 
with  water  after  having  been  placed  on  the  ground,"  refers  to  cooked 
food,  such  as  boiled  rice  and  the  like.     Or  (the  above  Sfitra  may 
mean),  "  If  he  becomes  impure  while  holding  things  in  his  hands, 
then  he  shall  sip  water  withont  laying  them  on  the  ground."     And 
thus  Manu  (V,  143)  says:  '•' He  who  carries  in  any  manner  any- 
thing in  his  hands  and  is  touched  by  an  impure  substance  shall 
cleanse  himself  by  sipping  water  without  laying  his  burden  down." 
This  rule  refers  to  things  not  destined  to  be  eaten,  such  as  gar- 
ments.    And  in  the  (above)  Sutra  the  words,  "  He  who  becomes 
impure  shall  sip  water,"  must  lie  taken  as  one  sentence,  and  (the 
whole),  "  If  while  holding  things  in  his  hands  he  becomes  impure, 


I,3i.  PURIFICATION.  179 

29.  (As  regards)  the  purification  of  things,  (objects) 
made  of  metal  must  be  scoured,  those  made  of  clay 
should  be  thoroughly  heated  by  fire,  those  made  of 
wood  must  be  planed,  and  (cloth)  made  of  thread 
should  be  washed. 

30.  (Objects  made  of)  stone,  jewels,  shells,  (or) 
mother-of-pearl  (must  be  treated)  like  those  made  of 
metal. 

31.  (Objects  made  of)  bone  and  mud  (must  be 
treated)  like  wood. 


he  shall  sip  water  without  laying  (them)  down,"  must  be  taken  as 
a  second.' 

Though  it  may  be  doubted  if  the  yogavibh&ga,  or '  division  of  the 
construction,'  proposed  by  Haradatta,  is  admissible,  still  it  seems 
to  me  not  improbable  that  Gautama  intended  his  Sutra  to  be 
taken  in  two  different  ways.  For,  if  according  to  the  ancient 
custom  it  is  written  without  an  Avagraha  and  without  separating 
the  words  joined  by  Sandhi,  dravyahasta  u£>Mish/onidha'ya- 
Mmet,  the  latter  group  may  either  stand  for  u££Aish/o  nidhSya 
a^amet  or  for  u££>4ish/o  anidhaya  a££met.  As  the  Stitra- 
karas  aim  before  all  things  at  brevity,  the  Sutra  may  have  to  be 
read  both  ways.  If  that  had  to  be  done,  the  correct  translation 
would  be :  'If  while  holding  things  in  his  hands,  he  becomes 
impure,  he  shall  (purify  himself  by)  sipping  water,  either  laying 
(his  burden)  down  (or)  not  laying  it  down,  (as  the  case  may 
require.) ' 

29.  Apastamba  I,  5,  17,  10-12  ;  Manu  V,  115,  122. 

30.  Manu  V,  111-112. 

31.  'Bone,  i. e.  ivory  and  the  like.     Mud,  i.e.  (the  mud  floor 
of)  a  house  and  the  like.     The  purification  of  these  two  is  the 
same  as  that  of  wood,  i.  e.  by  scraping  (or  planing).      How  is 
it  proper  that,   since  the   author   has  declared  (Sutra   29)  that 
objects  made  of  wood  shall  be  purified  by  planing,  the  ex- 
pression "like  wood"  should  be  substituted  (in  this  Sutra)?  (The 
answer  is  that),  as  the  author  uses  the  expression  "like  wood," 
when  he  ought  to  have  said  "like  objects  made  of  wood," 
he  indicates  thereby  that  the  manner  of  purification  is  the  same 
for  the  material  as  for  the  object  made  thereof.' — Haradatta.    The 

N  2 


ISO  GAUTAMA  I,  32. 

32.  And  scattering  (earth  taken  from  a  pure  spot 
is  another  method  of  purifying  denied)  earth. 

33.  Ropes,  chips  (of  bamboo),  and  leather  (must 
be  treated)  like  garments. 

34.  Or    (objects)    that   have   been   defiled  very 
much  may  be  thrown  away. 

35.  Turning  his  face  to  the  east  or  to  the  north, 
he  shall  purify  himself  from  personal  defilement. 

36.  Seated  in  a  pure  place,  placing  his  right  arm 
between    his    knees,   arranging   his   dress    (or    his 

Sutra  is,  therefore,  a  so-called  Gwapaka,  intended  to  reveal  the 
existence  of  a  general  rule  or  paribhasha  which  has  not  been 
given  explicitly. 

32.  'Scattering  over,  i. e.  heaping  on  (earth)  after  bringing  it 
from  ano.her    spot  is  an  additional   method  of  purifying  earth. 
With  regard   to   this  matter   VasishMa  (III,  57)  says:    "Earth 
is   purified   by   these   four  (methods,  viz.)   by  digging,   burning, 
scraping,  being  trodden  on  by  cows,  and,  fifthly,  by  being  smeared 
with  cowdung." ' — Haradatta. 

What  Haradatta  and  probably  Gautama  mean,  is  that  the  mud 
floors  of  houses,  verandahs,  and  spots  of  ground  selected  for 
sitting  on,  if  defiled,  should  be  scraped,  and  that  afterwards  fresh 
earth  should  be  scattered  over  the  spot  thus  cleansed.  See, 
however,  Manu  V,  125,  who  recommends  earth  for  the  purification 
of  other  things  also.  The  Sutra  may  also  be  interpreted  so  as 
to  agree  with  his  rule. 

33.  '  Chips  (vidala),  i.e.  something  made  of  chips  of  ratan-cane 
or  bamboo,  or,  according  to  others,  something  made  of  feathers.'— 
Haradatta. 

34.  '  The  word  "  or  "  is  used  in  order  to  exclude  the  alternative 
(i.e.  the  methods  of  purification  described  above).' — Haradatta. 
For  the  explanation  of  the  expression  '  very  much '  Haradatta  refers 
to  Vasish///a  III,  58,  with  which  Manu  V,  123  may  be  compared. 

35.  '  The  alternative  (position)  depends  on  the  pleasure  of  the 
performer.' — Haradatta. 

36.  My  MSS.  more  conveniently  make  five  Sutras  of  Professor 
Stenzler's  one  Sutra.     The  divisions   have  been  marked  in  the 
translation  by  semicolons. 

a.   'How  many  times?     Three  times  or  four  times;  the  alter- 


1,40.  PURIFICATION.  l8l 

sacrificial  cord)  in  the  manner  required  for  a  sacrifice 
to  the  gods,  he  shall,  after  washing  his  hands  up  to 
the  wrist,  three  or  four  times,  silently,  sip  water  that 
reaches  his  heart ;  twice  wipe  (his  lips) ;  sprinkle  his 
feet  and  (his  head) ;  touch  the  cavities  in  the  head 
(severally)  with  (certain  fingers  of  his)  right  hand ; 
(and  finally)  place  (all  the  fingers)  on  the  crown  of 
his  head  and  (on  the  navel). 

37.  After  sleeping,  dining,  and  sneezing  (he  shall) 
again  (sip  water  though  he  may  have  done  so  before). 

38.  (Remnants  of  food)  adhering  to  the  teeth  (do 
not  make  the  eater  impure  as  little)  as  his  teeth, 
except  if  he  touches  them  with  his  tongue. 

39.  Some  (declare,  that  such   remnants  do   not 
defile)  before  they  fall  (from  their  place). 

40.  If  they  do  become  detached,  he  should  know 
that  he  is  purified  by  merely  swallowing  them,  as 
(in  the  case  of)  saliva. 

native  depends  upon  the  pleasure  of  the  performer.  Another 
(commentator  says):  When,  according  to  a  speci.il  rule  of  the 
Vedas  the  sipping  must  be  accompanied  by  the  recitation  of 
sacred  texts,  then  the  act  shall  be  repeated  four  times,  else  three 
times.' — Haradatta. 

b.  The  custom   of  touching  the    lips  twice   is   noted   as  the 
opinion  of  some,  by  Apastamba  I,  5,  16,  4. 

c.  '  "  Sprinkle  his  feet  and."     On  account  of  the  word  "  and  " 
he  shall  sprinkle  his  head  also/ — Haradatta. 

d.  '  "  Touch  the  cavities,"  &c.     Here  the  word  "  and  "  indicates 
that  each  organ  is  to  be  touched  separately.' — Haradatta.     Regard- 
ing the  manner  of  touching,  see  Apastamba  I,  5, 16,  5  and  7  note. 

e.  '  "  (And  finally)  place,", -fee.     Because  the  word  "  and  "  is  used, 
he  shall  touch  the  navel  and  the  head  with  all  the  ^fingers.'— 
Haradatta.     Regarding  the  whole  A^amanakalpa,  see  Apastamba 
I,  5,  1 6,  i  seq. 

37.    Manu  V,  145.  38.    Man  a  V,  141. 

39.  Vasish/Aa  HI,  41. 

40.  'As  the  author  ought  to  have  said,  "If  they  become  de- 


l82  GADTAMA.  I,  41. 

41.  Drops  (of  saliva)  falling  from  the  mouth  do 
not  cause  impurity,  except  if  they  fall  on  a  limb  of 
the  body. 

42.  Purification  (from  defilement)  by  unclean  sub- 
stances (has  been,  effected)  when  the  stains  and  the 
(bad)  smell  have  been  removed. 

43.  That  (should  be  done)  by  first  (using)  water 
and  (afterwards)  earth, 

44.  When  urine,  faeces,  or  semen  fall  on  a  (limb) 
and  when  (a  limb)  is  stained  (by  food)  during  meals 
(water  should  be  sipped). 

45.  And  in  case  the  Veda  ordains  (a  particular 
manner  of  purification,  it  must  be  performed  accord- 
ing to  the  precept). 

46.  Taking  hold  with  (his  right)  hand  of  the  left 

tached,  he  is  purified  by  merely  swallowing  them,"  the  addition  of 
the  words  "he  should  know"  and  "as  in  the  case  of  saliva"  is 
intended  to  indicate  that  in  the  case  of  saliva,  too,  he  becomes 
pure  by  swallowing  it,  and  that  purification  by  sipping  need  not  be 
considered  necessary.' — Haradatta.  This  Sutra  consists  of  the 
second  half  of  a  verse,  quoted  by  Baudhayana  I,  5,  8,  25,  and 
Vasish/Aa  III,  41. 

41.  Apastamba  I,  5,  16,  12. 

42.  In  explanation  of  the  term  amedhya,  'unclean  substances,' 
Haradatta  quotes  Manu  V,  135. 

43.  Manu  V,  134;  see  also  Apastamba  I,  5,  16,  15. 

44.  Apastamba  I,  5,  16,  14. 

45.  '  If  the  Veda  ordains  any  particular  manner  of  purification 
for  any  particular  purpose,  that  alone  must  be  adopted.     Thus  the 
sacrificial  vessels  called  £amasa,  which  have  been  stained  by  rem- 
nants of  offerings,  must  be  washed  with  water  on  the  heap  of  earth 
called  margiliya.' — Haradatta. 

46.  This  and  the  following  rules  refer  chiefly  to  the  teaching 
of  the  Savitri,  which  forms  part  of  the  initiation.     According  to 
Gobhila  Gr/hya-sfttra  II,  10,  38,  the  complete  sentence  addressed 
to  the  teacher  is,  '  Venerable  Sir,  recite  !     May  the  worshipful  one 
teach  me  the  Savitri.' 


STUDENTSHIP.  183 


hand  (of  his  teacher),  but  leaving  the  thumb  free, 
(the  pupil)  shall  address  his  teacher,  (saying)  : 
4  Venerable  Sir,  recite  !  ' 

47.  He  shall  fix  his  eyes  and  his  mind  on  the 
(teacher). 

48.  He  shall  touch  with  Ku^a  grass  the  (seat  of 
the)  vital  airs. 

49.  He  shall  thrice  restrain  his  breath  for  (the 
space  of)  fifteen  moments  ; 

50.  And  he  shall  seat  himself  on  (blades  of  Ku£a 
grass)  the  tops  of  which  are  turned  toward  the  east. 

51.  The  five  Vyahrztis  nfust  (each)  be  preceded 
by  (the  syllable)  Om  and  end  with  Satya. 

52.  (Every)  morning  the  feet  of  the  teacher  must 
be  embraced  (by  the  pupil), 

53.  And  both  at  the  beginning  and  at  the  end  of 
a  lesson  in  the  Veda. 

54.  After  having  received  permission,  the  pupil 


47.  Apastamba  I,  2,  5,  23  ;  I,  2,  6,  20;  Manu  II,  192. 

48.  '  The  (seat  of  the)  vital  airs  are  the  organs  of  sense  located 
in  the  head.     The  pupil  shall  touch  these,  his  own  (organs  of  sense) 
located  in  the  head,  in  the  order  prescribed  for  the  A^amana  (see 
Apastamba  I,  5,  16,  7  note).' — Haradatta.     See  also  Manu  II,  75. 

49.  '  Passing  one's  hand  along  the  side  of  the  knee,  one  will  fill 
the  space  of  one  Tru/ikS.     That  is  one  moment  (matra).' — Hara- 
datta.    Manu  II,  75. 

50.  Manu  II,  75. 

51.  'In  the  Vyahr/ti-samans  (see  Burnell,  Arsheya-br.,  Index 
s.v.)five  Vyihmis  are  mentioned,  viz.  BhuA,  Bhuva/r,  SvaA,  Satyam, 
PurushaA.    Each  of  these  is  .o  be  preceded  by  the  syllable  Om.   But 
they  are  to  end  with  Purusha^,  which  (in  the  above  enumeration) 
occupies  the  fourth  place.' — Haradatta.     See  also  Manu  II,  75  seq. 

52-53.   Apastamba  I,  2,  5,  18-20. 

54.  Apastamba  I,  2,  6,  24  ;  Manu  II,  193.  '  "  Turning  his  face 
towards  the  east  or  towards  the  north."  This  alternative  depends 
upon  (the  nature  of)  the  business.' — Haradatta. 


1 84  GAUTAMA.  I,  55. 

shall  sit  down  to  the  right  (of  his  teacher),  turning 
his  face  towards  the  east  or  towards  the  north, 

55.  And  the  Savitri  must  be  recited ; 

56.  (All  these  acts  must  be  performed)  at  the 
beginning  of  the  instruction  in  the  Veda. 

57.  The  syllable  Om  (must  precede  the  recitation 
of)  other  (parts  of  the  Veda)  also. 

58.  If  (any  one)  passes  between  (the  teacher  and 
the   pupil)    the  worship    (of  the   teacher   must  be 
performed)  once  more. 

59.  If  a  dog,  an  ichneumon,  a  snake,  a  frog,  (or) 
a  cat  (pass  between  the  teacher  and  the  pupil)  a 
three  days'  fast  and  a  journey  (are  necessary). 

55.  Manu  II,  77. 

56.  '  All  those  acts  beginning  with  the  touching  of  the  organs 
of  sense  with  Kuja  grass  and  ending  wiih  the  recitation  of  the 
Savitri,  which  have  been  prescribed  (Sutras  48-57^,  must  be  per- 
formed before  the  pupil  begins  to  study  the  Veda  with  his  teacher,  but 
should  not  be  repeated  daily.   After  the  initiation  follows  the  study  of 
the  Savitri.     The  touching  of  the  organs  of  sense  and  the  other 
(acts  mentioned)  form  part  of  this  (study).     But  the  rules  prescribed 
in  the  three  Sutras,  the  first  of  which  is  Sutra  52,  and  the  rule  to 
direct  the  eye  and  mind  towards  the  teacher  (Sfitra  47),  must  be 
constantly  kept  in  mind.     This  decision  is  confirmed  by  the  rules 
of  other  Smr/tis  and  of  the  Gr/hya-sutras.' — Haradatta. 

57.  Apastamba  I,  4,  13,  6-7. 

58.  '  The  worship  of  the  teacher  (upasadana)  consists  in  the  per- 
formance of  the  acts  prescribed  in  Sutras  46-57,  with  the  exception 
of  the  study  of  the  SSvitrt  and  the  acts  belonging  to  that.    .The 
meaning  of  the  Sutra  is  that,  though  the  worship  of  the  teacher  may 
have  already  been  performed  in  the  morning  of  that  day,  it  must, 
nevertheless,  be  repeated  for  the  reason  stated.' — Haradatta. 

59.  '  A  journey  (vipravasa)  means  residence  in  some  other  place 
than  the  teacher's  house.' — Haradatta.     The  commentator  adds 
that  the  somewhat  different  rule,  given  by  Manu  IV,  126,  may  be 
reconciled  with  the  above,  by  referring  the  former  to  the  study  for 
the  sake  of  remembering  texts  recited  by  the  teacher  (dharawadhya- 
yana),  and  the  latter  to  the  first  instruction  in  the  sacred  texts. 


II,  I.  UNINITIATED    PERSONS.  185 

60.  (In  case  the  same  event  happens)  with  other 
(animals,  the  pupil)  must  thrice  restrain  his  breath 
and  eat  clarified  butter, 

6 1.  And  (the  same  expiation  must  be  performed), 
if  (unwittingly)  a  lesson  in  the  Veda  has  been  given 
on  the  site  of  a  burial-ground. 

CHAPTER  II. 

i.  Before  initiation  (a  child)  may  follow  its 
inclinations  in  behaviour,  speech,  and  eating.  (It 
shall)  not  partake  of  offerings.  (It  shall  remain) 
chaste.  It  may  void  urine  and  faeces  according  to 
its  convenience. 


60.  '  This  penance  must  be  performed  by  the  pupil,  not  by  the 
teacher.     Others  declare  that  both  shall  perform  it.' — Haradatta. 

61.  See  also  Apastamba  I,  3,  9,  6-8.     The  last  clauses  of  this 
and  all  succeeding  chapters  are  repeated  in  order  to  indicate  that 
the  chapter  is  finished. 

II.  i.  In  concluding  the  explanation  of  this  Sutra,  Haradatta 
states  that  its  last  clause  is  intended  to  give  an  instance  of  the 
freedom  of  behaviour  permitted  to  a  child.  In  his  opinion  Gautama 
indicates  thereby  that  a  person  who,  before  initiation,  drinks 
spirituous  liquor,  commits  murder  or  other  mortal  sins,  becomes 
an  outcast,  and  is  liable  to  perform  the  penances  prescribed  for 
initiated  sinners.  In  support  of  this  view  he  quotes  a  passage, 
taken  from  an  unnamed  Smr/'ti,  according  to  which  the  parents 
or  other  relatives  of  children  between  five  and  eleven  years  are 
to  perform  penances  vicariously  for  the  latter,  while  children 
between  eleven  and  fifteen  years  are  declared  to  be  liable  to  half 
the  penances  prescribed  for  initiated  adults.  Hence  he  infers  that 
though  the  above  text  of  Gautama  speaks  of  uninitiated  persons 
in  general,  its  provisions  really  apply  to  children  under  five  years 
of  age  only.  Though  it  would  seem  that  some  of  Gautama's  rules 
refer  to  half-grown  persons  rather  than  to  infants  or  very  young 
boys,  it  is  impossible  to  assume  that  Gautama  meant  to  give  full 
licence  of  behaviour,  speech,  and  eating  to  Bra"hma«as  who  were  not 


1 86  GAUTAMA.  11,2. 

2.  No  rule  of  (purification  by)  sipping  water  is 
prescribed  for  it.     But  (the  stains  of  impure  sub- 
stances) shall  be  removed  by  wiping,  by  washing, 
or  by  sprinkling  water. 

3.  (Other  persons)  cannot  be  denied  by  the  touch 
of  such  (a  child). 

4.  But  one  must  not  employ  a  (child)  to  perform 
oblations  in  the  fire  or  Bali-offerings ; 

5.  Nor   must   one   make  it   recite  Vedic   texts, 
except  in  pronouncing  Svadhi. 

6.  The  restrictive  rules,  (which  will  be  enumerated 
hereafter,  must  be  obeyed)  after  initiation, 

7.  And  (for  a  student  the  duty  of)  chastity,  which 
has  been  prescribed  (above  for  a  child  is  likewise 
obligatory), 

8.  (Also)  to  offer  (daily)  sacred  fuel  in  the  fire, 
and   to   beg,  to   speak  the   truth,    (and)  to   bathe 
(daily). 


initiated  before  their  sixteenth  year,  or  to  Kshatriyas  and  Vauyas 
up  to  the  age  of  twenty  and  twenty-two.  It  seems  more  likely 
that,  as  Haradatta  thinks,  his  rules  are  meant  in  the  first  instance 
for  infants  and  very  young  children  only,  and  that  he  intended 
the  special  cases  of  half-grown  or  nearly  grown  up  boys  to  be 
dealt  with  according  to  the  custom  of  the  family  or  of  the 
country. 

2.  Haradatta  points  out  that  the  Sutra  does  not  forbid  unini- 
tiated persons  to  sip  water,  but  that  it  merely  denies  the  appli- 
cability of  the  rules  (kalpa)  given  above,  1, 36.  Uninitiated  persons 
may,  therefore,  sip  water  in  the  manner  practised  by  women  and 
Sudras. 

4.  Apastamba  II,  6,  15,  18  ;  Manu  XI,  36. 

5.  '  The  expression  "  pronouncing  Svadha  "  includes  by  impli- 
cation the  performance  of  all  funeral  rites/ — Haradatta. 

7.  Apastamba  I,  i,  2,  26. 

8.  Apastamba  I.  i,  4,  14-17;    I,  i,  3,  25;   I,  i,  2,   28-30; 
Manu  II,  176. 


II,  15-  STUDENTSHIP.  187 

9.  Some  (declare,  that  the  duty)  to  bathe  (exists) 
after  (the  performance  of)  the  Godana  (only). 

10.  And    the    morning  and   evening   devotions 
(Sandhya  must  be  performed)  outside  (the  village). 

11.  Silent  he  shall  stand  during  the  former,  and 
sit  during  the  latter,  from  (the  time  when  one)  light 
(is  still  visible)  until  (the  other)  light  (appears). 

1 2.  He  shall  not  look  at  the  sun. 

13.  He  shall  avoid  honey,  meat,  perfumes,  gar- 
lands, sleep  in  the  day-time,  ointments,  collyrium,  a 
carriage,  shoes,  a  parasol,  love,  anger,  covetousness, 
perplexity,  garrulity,  playing   musical   instruments, 
bathing  (for   pleasure),  cleaning  the  teeth,  elation, 
dancing,  singing,  calumny,  (and)  terror, 

14.  (And)  in  the  presence  of  his  Gurus,  covering 
his  throat,  crossing  his  legs,  leaning  (against  a  wall 
or  the  like,  and)  stretching  out  his  feet, 

15.  (As  well    as)    spitting,   laughing,    yawning, 
cracking  the  joints  of  the  fingers, 

9.  Regarding  the  sacrament  called  Godana,  see  Gobhila  Gr/hya- 
sutra  I,  9,  26.     ' 

10.  Apastamba  I,  n,  30,  8. 

11.  '  From  (the  time  when  one)  light  (is  still  visible,'  &c.),  i.e.  in 
the  morning  from  the  time  w.hen  the  stars  are  still  visible  until 
the  sun  rises,  and  in  the  evening  from  the  time  when  the  sun. 
still  stands  above  the  horizon  until  the  stars  appear.     Haradatta 
observes  that,  as  Manu  II,  ^02  prescribes  the  recitation  of  the 
Gayatrf  during  the  morning  and  evening  devotions,  either  his  or 
Gautama's  rule  may  be  followed.     He  adds  that  another  com- 
mentator refers  the  injunction  to  keep  silence  to   conversations 
on  worldly  matters  only.    He  himself  has  adopted  this  view  in 
his  commentary  on  Apastamba  I,  1 1,  30,  8. 

12.  Apastamba  I,  n,  31,  18. 

13.  Apastamba  I,  i,  2,  23-28  ;  I,  i,  3,  1 1-14,  20-24  J  I,  2,  7»  5- 

14.  Apastamba  I,  2,  6,  3,  14,  17-18.     The  term  Guru  includes, 
besides  the  teacher,  the  parents  and  other  venerable  persons. 

15.  Apastamba  I,  2,  7,  6-7;    II,  2,  5,  9.     Haradatta  observes 


GAUTAMA.  II,  16. 


16.  To  gaze  at  and  to  touch  women,  if  there  is 
danger  of  a  breach  of  chastity, 

17.  Gambling,  low  service,  to   take   things   not 
offered,  to  injure  animate  beings, 

1 8.  To  pronounce  the  names  of  the  teacher,  of 
the   (teacher's)    sons   and  wives,  and  of  a  person 
who  has  performed  the  Diksha/dyesh/i  of  a  Soma- 
sacrifice, 

19.  To  make  bitter  speeches. 

20.  A    Brihma;/a    (shall)  always  (abstain  from) 
spirituous  liquor. 

21.  (A  student)  shall  occupy  a  seat  and  a  couch 
lower  (than  those  of  his  teacher),  shall  rise  before 
(him)  and  retire  to  rest  after  (him). 

22.  He  shall  keep  his  tongue,  his  arms,  and  his 
stomach  in  subjection. 

23.  (If  it  is  absolutely  necessary  to  pronounce) 

that  this  Sutra  again  contains  a  general  rule,  and  does  not  merely 
refer,  to  the  presence  of  Gurus. 

16.  Apastamba  I,  2,  7,  3,  8-10. 

17.  Apastamba  I,  i,  3, 12.  '-'Low  service,"  i.e.  service  by  wiping 
off  urine,  faeces,  and  the  like.  .  .  .  That  is  not  even  to  be  performed 
for  the  teacher.     Or  the  expression  may  mean  that  he  shall  not 
serve   a  teacher   deficient  in  learning  and   virtue.      The  same 
opinion  is  expressed  by  Apastamba  I,  i,  i,  n.' — Haradatta. 

18.  Manu  II,  199.  19.    Apastamba  I,  2,  7,  24. 

20.  'A  Brahma«a  shall  avoid  it  always,  i.e.  even  as  a  house- 
holder;   Kshatriyas  and  Vaijyas  need  do  it  only  as  long  as  they 
are  students.      But  in   their  case,  too,  they   forbid  the   use  of 
liquor   distilled   from   bruised    rice,    under    all   circumstances.' — 
Haradatta. 

21.  Apastamba  I,  i,  2,  21 ;  I,  i,  4,  22,  28. 

22.  Apastamba  I,  i,  3,  13.     'Keeping  his  arms  in  subjection 
means  that  he  shall  not  (without  a  cause)  break  clods  of  earth 
and  the  like.     Keeping  his  stomach  in  subjection,  i.e.  eating  with 
moderation.' —  Haradatta. 

23.  '  He    shall    indicate   it    by    another    synonymous    word, 


11,29-  STUDENTSHIP.  189 

his  teacher's  name  and  family-name,  he  ought   to 
indicate  it  by  (using)  a  synonymous  term. 

24.  (He   must   speak)    in   the   same   (respectful) 
manner  of  a  man  who   is  (generally)  revered  and 
of  his  betters. 

25.  (If  the  teacher  speaks  to  him),  he  shall  answer 
after  having  risen  from  his  couch  or  seat  (in  case 
he  was  lying  down  or  sitting). 

26.  At  the  command  (of  his   teacher)  he   shall 
approach,  though  the  (teacher)  may  not  be  visible. 

27.  And  if  he  sees  his  teacher  standing  or  sitting 
in  a  lower  place  or  to  the  leeward  or  to  the  wind- 
ward, he  shall  rise  (and  change  his  positron). 

28.  If  (his   teacher)    is    walking,    he   shall  walk 
after   him,  informing   him  of  the  work  (which   he 
is  going  to  do  and)  telling  (him  what  he  has  done). 

29.  He  shall  study  after  having  been  called  (by 
the   teacher,  and   not  request   the  latter  to  begin 
the  lesson). 

e.g.  instead  of  saying,  "  Haradatta  (given  by  Hara),"  he  shall  say, 
"  the  venerable  Bhavarata  (given  by  Bhava)." ' — Haradatta. 

25.  Apastamba  I,  2,  6,  5-7. 

26.  He  must  not  think  that,  as  the  teacher  cannot  see  him, 
he  need  not  obey  the  summons. 

27.  Apastamba  I,  2,  6,  15,  23. 

28.  '  Work  (karma)  means  performance.    The  meaning  is  that 
the  pupil  shall  announce  to  his  teacher  the  performance  of  all 
he  is  going  to  do.     But  what  is  useful  for  the  teacher,  as  fetching 
water  and  the  like,  he  shall  inform  him  of  the  performance  of 
that,  i.e.  knowing  himself  (without  being  told)  that  such  work  is 
necessary  at  a  particular  time  (and  acting  on  this   knowledge). 
Any  other  explanation  of  this  Sutra  does  not  please  me.'-r— Hara- 
daita.     See  also  Apastamba  I,  2,  6,  8.     My  MSS.  divide  this  Sutra 
into  two,  beginning  the  second  with  '  Informing '  &c.     Haradatta's 
final  remark,  quoted  above,  seems  to  indicate  that  the  division 
was  intended  by  him. 

29.  Apastamba  I,  2,  5,  26. 


I9O  GAUTAMA.  IT,  30. 

30.  He  shall  be  intent  on  (doing)  what  is  pleasing 
and  serviceable  (to  the  teacher) ; 

31.  And  (he  shall  behave)  towards  (the  teacher's) 
wives  and  sons  just  as  (towards  the  teacher), 

32.  But  not  eat  their  leavings,  attend  them  while 
bathing,  assist  them  at  their  toilet,  wash  their  feet, 
shampoo  them  nor  embrace  their  feet. 

33.  On  returning  from  a  journey  he  shall  embrace 
the  feet  of  the  wives  of  his  teacher. 

34.  Some  declare,  that  (a  pupil)  who  has  attained 
his   majority  is   not  (to   act   thus)  towards   young 
(wives  of  his  teacher). 

35.  Alms  may  be  accepted  from  men  of  all  castes, 
excepting  Abhirastas  and  outcasts. 

36.  (In  begging)  the  word  'Lady'  must  be  pro- 
nounced in  the  beginning,  in  the  middle,  or  at  the 
end  (of  the  request),  according  to  the  order  of  the 
castes. 

37.  (He  may  beg  in  the  houses)  of  the  teacher, 
of  blood  relations,  (or)  of  Gurus,  and  in  his  own,  if 
he  obtains  no  (alms)  elsewhere. 

30.  Apastamba  I,  i,  4,  23. 

31.  Apastamba  I,  2,  7,  27,  30;  Manu  II,  207-212. 

34.  '  One  who  has  attained  his  majority,  i.  e.  one  who  has  com- 
pleted his  sixteenth  year  and  is  (already)  a  youth.' — Haradatta. 

35.  Haradatta  explains  abhuasta  by  upapatakin,  '  one  who  has 
committed  a  minor  offence,'  apparently  forgetting  Apastamba  I,  7, 
21,  7.     See  also  Apaslamba  I,  i.  3,  25, 

36.  Apastamba  I,  i,  3,  28-30,  where  the  formulas  have  been 
given  in  the  notes.     Haradatta  remarks  that  the  (iraimini  Gr/liya- 
sutra  forbids  the  lengthening  or  drawling  pronunciation   of  the 
syllables  ksha;«  and  hi  in   begging.      Baudhayana  I,   2,  3,   16 
likewise  forbids  it.     In  the  text  read  var»anupurvye«a. 

37.  Manu  II,   184.      It  is  just  possible   that   the   translation 
ought  to   be  '  in   the   houses   of   his   teacher's  blood   relations/ 
instead  of '  in  the  houses  of  his  teacher  (and)  of  blood  .relations.' 


II.  48.  STUDENTSHIP.  1 9! 

38.  Among'  these  he  shall  avoid  each  preceding 
one  (more  carefully  than  those  named  later). 

39.  Having  announced  to  the  teacher  (what  he 
has  received)  and   having  received  his  permission, 
the  (student)  may  eat  (the  collected  food). 

40.  If  (the  teacher)  is  not  present,  (he  shall  seek 
the  permission  to  eat)  from  his  (teacher's)  wives  or 
sons,  from  fellow-students  or  virtuous  (strangers). 

41.  Having  placed  water  by  his  side,  (he  shall 
eat)  in  silence,  contented,  (and)  without  greed. 

42.  (As  a  rule)  a  pupil    shall    not   be  punished 
corporally. 

43.  If  no  (other  course)  is  possible,  (he  may  be 
corrected)  with  a  thin  rope  or  a  thin  cane. 

44.  If  (the  teacher)  strikes  him  with  any  other 
(instrument),  he  shall  be  punished  by  the  king. 

45.  He  shall  remain  a  student  for  twelve  years 
in  order  (to  study)  one  (recension  of  the  Veda), 

46.  Or,  if  (he   studies)   all    (the  Vedas)    twelve 
years  for  each, 

47.  Or  during  (as  long  a  period  as  he  requires 
for)  learning  (them). 

48.  On  completion  of  the  instruction  the  teacher 
must  be  offered  a  fee. 


38.  The  meaning  of  the  Suira  is,  that  if  a  student  does  not 
obtain   anything   from   strangers,   he   shall   first  go   to   his   own 
family,  next  to  the  houses  of  Gurus,  i.e.  paternal  and  maternal 
uncles  and   other   venerable  relatives,  then   to   his   other   blood 
relations,  i.e.  Sapi»</as,  and   in  case  of  extreme  necessity  only 
apply  to  the  teacher's  wife. 

39.  Apastamba  I,  i,  3,  31-32. 

40.  Apastamba  I,  i,  3,  33-34.  41.   Manu  II,  53-54. 

42.  Apastamba  I,  2,  8,  29;  Macnaghten,  Mitakshara  IV,  i,  9. 

43.  Manu  VIU,  299.  45~47-   Apastamba  I,  i,  2,  12-16. 
48.  Apasfainba  1,  2,  7,  19. 


GAUTAMA.  11,49- 


49.  After    (the   pupil)  has   paid  (that)  and   has 
been  dismissed,  he  may,  at  his  pleasure,  bathe  (as 
is  customary  on  completion  of  the  studentship).  . 

50.  The  teacher  is  chief  among  all  Gurus. 

51.  Some    (say)    that    the    mother    (holds    that 
place). 

CHAPTER   III. 

1.  Some  (declare,  that)  he  (who  has  studied  the 
Veda)    may   make   his   choice   (which)    among   the. 
orders  (he  is  going  to  enter). 

2.  (The  four  orders  are,  that   of)  the  student, 
(that    of)    the   householder,    (that    of)    the    ascetic 
(bhikshu),   (and  that  of)  the  hermit  in  the  woods 
(vaikhanasa). 

49.   Apastamba  I,  2,  8,  30.  50.    Manu  II,  225-237. 

III.  i.  Other  Sm/Ytikaras  maintain  that  a  Brahmawa  must  pass 
through  all  the  four  orders.-  Compare  Apastamba  II,  9,  21,  5; 
Manu  VI,  34-38;  and  the  long  discussion  on  the  comparative 
excellence  of  the  orders  of  householders  and  of  ascetics.  Apa- 
stamba II,  9,  23,  3—  II,  9,  24,  14. 

2.  '  Though  the  order  of  studentship  has  already  been  described 
above,  still  in  the  following  chapter  the  rules  for  a  professed 
(naish/Aika)  student  will  be  given  (and  it  had  therefore  again  to 
be  mentioned).  Bhikshu  has  generally  been  translated  by  ascetic 
(sannyasin).  Vaikhanasa,  literally,  he  who  lives  according  to  the 
rule  promulgated  by  Vikhanas,  means  hermit.  For  that  (?age)  has 
chiefly  taught  that  order.  In  all  other  .Sastras  (the  order  of)  hermits 
is  the  third,  and  (the  order  of)  ascetics  the  fourth.  Here  a  different 
arrangement  is  adopted.  The  reason  of  the  displacement  of  the 
hermit  is  that  the  author  considers  the  first-  named  three  orders 
preferable.  Hence  if  a  man  chooses  to  pass  through  all  four, 
the  sequence  is  that  prescribed  in  other  «S"astras.'  —  Haradatta. 
In  making  these  statements  the  commentator  has  apparently 
forgotten  that  Apastamba  (II,  9,  21,  i)  agrees  exactly  with  Gau- 
tama. It  is,  however,  very  probable  that  Haradatta  has  given 
correctly  the  reason  why  the  hermit  is  placed  last  by  our  author 
and  by  Apastamba. 


Ill,  .;>  ASCETIC.  193 

3.  The  householder  is  the  source  of  these,  because 
the  others  do  not  produce  offspring. 

4.  Among  them  a  (professed)  student  (must  follow 
the  rules)  given  (in  the  preceding  chapters). 

5.  He  shall  remain  obedient  to  his  teacher  until 
(his)  end. 

6.  In  (the  time)  remaining  after  (he  has  attended 
to)  the  business  of  his  Guru,  he   shall  recite  (the 
Veda). 

7.  If  the  Guru  dies,  he  shall  serve  his  son, 

8.  (Or)  if  there  is  no  (son  of  the  teacher),  an 
older  fellow-student,  or  the  fire. 

9.  He  who  lives  thus,  gains  the  heaven  of  Brah- 
man, and  (of  him  it  is  said  that)  he  has  subdued 
his  organs  (of  sense  and  action). 

10.  And  these  (restrictions  imposed  on  students 
must  also  be  observed  by  men)  of  other  (orders, 
provided  they  are)  not  opposed  (to  their  particular 
duties). 

n.    An  ascetic  shall  not  possess  (any)  store. 

12.  (He  must  be)  chaste, 

13.  He  must  not  change  his  residence  during  the 
rainy  season. 


3.    -vlanu  VI.  87.  4.   Apastamba  I,  i,  4.  29. 

5.  Apastamba  II,  9,  21,  6. 

6.  According  to  Haradatia  the  term  Guru  here  includes  the  father. 
But  see  the  noxt  Sutra,  where  Guru  can  only  mean  the  teacher. 

TO.  Apustamba  IT,  9,  21,  3-4.  My  MSS.  have  uttaresham,  'of 
the  'ater  named,'  instead  of  itaresham, '  of  the  other '  (orders),  both 
in  the  Suira  and  in  subsequent  quotations  of  the  same. 

ii.  Apastamba  II,  9.  21,  8-10  ;  Manu  VI,  41-43  ;  Colebrooke, 
Milakshara  II,  8,  7. 

13.  This  rule  shows  that  the  Vasso  of  the  Bauddhas  and  Gainas 
is  also  derived  from  a  Brahmanical  source  ;  see  also  Buudhayana 
II,  6,  n.  20. 

01  O 


IQ4  GAUTAMA.  111,14. 

14.  He  shall  enter  a  village  (only)  in  order  to  beg. 

15.  He  shall  beg  late  (after  people  have  finished 
their  meals),  without  returning  (twice), 

1 6.  Abandoning  (all)  desire  (for  sweet  food). 

17.  He  shall  restrain  his  speech,  his  eyes,  (and) 
his  actions. 

1 8.  He  shall  wear  a  cloth  to  cover  his  naked- 
ness. 

1 9.  Some  (declare,  that  he  shall  wear)  an  old  rag, 
after  having  washed  it 

20.  He  shall  not  take  parts  of  plants  and  trees, 
except  such  as   have  become  detached  (spontane- 
ously). 

21.  Out  of  season  he  shall  not  dwell  a  second 
night  in  (the  same)  village. 

22.  He  may  either  shave  or  wear  a  lock  on  the 
crown  of  the  head. 

23.  He  shall  avoid  the  destruction  of  seeds. 

24.  (He  shall  be)  indifferent  towards  (all)  crea- 
tures, (whether  they  do  him)  an  injury  or  a  kindness. 

25.  He   shall   not   undertake    (anything  for   his 
temporal  or  spiritual  welfare). 


15.   Manu  VI,  55-56. 

19.  Apastamba  II,  9,  21,  n. 

20.  '  He  shall  not  appropriate,  i.  e.  take  parts  of  these,  i.e.  fruits, 
leaves,  and  the  like,  which  have  not  been  detached,  i.  e.  have  not 
fallen   off.     But  he  may  take  what  has  become  detached  spon- 
taneously.'— Haradatta. 

2 1.  Out  of  season,  i.  e.  except  in  the  rainy  season,  during  which, 
according  to  Sutra  13,  an  ascetic  must  not  wander  about. 

23.  'He  shall  avoid,  i.e.  neither  himself  nor  by  the  agency  of 
others  cause  the  destruction,  i.  e.  the  pounding  by  means  of  a  pestle 
or  the  like,  of  seeds,  i.e.  raw  rice  and  the  like.  Hence  he  shall 
accept  as  alms  cooked  food  only,  not  rice  and  the  like.' — Hara- 
datta. 


111,35-  HERMIT.  195 

26.  A  hermit  (shall  live)  in  the  forest  subsisting 
on  roots  and  fruits,  practising  austerities. 

27.  Kindling  the  fire  according  to  the  (rule  of 
the)  Sramawaka  (Sutra,  he  shall  offer  oblations  in 
the  morning  and  evening). 

28.  He  shall  eat  wild-growing  (vegetables  only). 

29.  He  shall  worship  gods,  manes,  men,  goblins, 
and  Tfoshis. 

30.  He   shall   receive    hospitably   (men   of)    all 
(castes)   except  those  (with  whom   intercourse   is) 
forbidden. 

31.  He  may  even  use  the  flesh  of  animals  killed 
by  carnivorous  beasts. 

32.  He  shall  not  step  on  ploughed  (land), 

33.  And  he  shall  not  enter  a  village. 

34.  He  shall  wear  (his  hair  in)  braids,  and  dress 
in  (garments  made  of)  bark  and  skins. 

35.  He   shall   not  eat  anything  that  has  been 
hoarded  for  more  than  a  year. 


26.  Apastamba  II,  9,  21,  18 — II,  9,  23,  2.     'Austerities  (tapas) 
means  emaciating  his  body.' — Haradatta. 

27.  'He   shall  offer  oblations  in  the  morning  and  evening/ 
(these  words),  though  not  expressed,  are  understood. 

29.  I.  e.  he  shall  perform  the  five  Mahaya^was,  just  like  a  house- 
holder, only  using  wild-growing  fruits,  roots,  &c.,  for  the  oblations. 

31.  'They  declare,  that  baishka  means  the  flesh  of  an  animal, 
slain  by  a  tiger  or  the  like.  He  may  use  even  that.  The  word 
"  even  "  implies  blame.  Hence  this  is  a  rule  for  times  of  distress, 
and  it  must  be  understood  that  such  food  is  to  be  eaten  only 
on  failure  of  roots  and  fruits  and  the  like.'— Haradatta.  The 
commentator  adds  that  the  flesh  of  forbidden  animals  must  be 
avoided. 

34.  According  to  Haradatta  the  lower  garment  shall  be  made  of 
£ira,  which  he  again  explains  as  cloth  made  of  Ku*a  grass  and  the 
like,  and  the  upper  of  a  skin. 

35.  Haradatta  reads  atisamvatsaram,  not  atisa/svatsaram,  as  in 

O  2 


1 96  GAUTAMA.  Ill,  36. 

36.  But  the  venerable  teacher  (prescribes)  one 
order  only,  because  the  order  of  householders  is 
explicitly  prescribed  (in  the  Vedas). 

CHAPTER  IV. 

1.  A  householder  shall  take   a  wife  (of)  equal 
(caste),  who  has  not  belonged  to  another  man  and 
is  younger  (than  himself). 

2.  A  marriage  (may  be  contracted)  between  per- 
sons who  have  not  the  same  Pravaras, 

3.  (And)  who  are  not  related  within  six  degrees 
on  the  father's  side, 

4.  Or  on  the  side  of  the  begetter, 

Professor  Stenzler's  edition,  though  he  notices  the  latter  reading. 
Manu  VI.  15. 

36.  '  The  duties  of  a  householder,  the  Agnihotra,  and  the  like, 
are  frequently  prescribed  and  praised  in  all  Vedas,  Dharmajastras, 
and  Itihasas.  As,  therefore,  the  order  of  householders  is  explicitly 
prescribed,  this  alone  is  the  order  (obligatory  on  all  men).  But  the 
other  orders  are  prescribed  only  for  those  unfit  for  the  (duties  of 
a  householder).  That  is  the  opinion  of  many  teachers.' — Haradatta. 
Haradatta's  explanation  of  stiaryaA,  which  he  takes  to  mean  '  many 
teachers/  seems  to  me  inadmissible.  Eke,  'some  (teachers),'  is 
used  in  that  sense,  and  a£AryaA  cannot  possibly  be  a  synonymous 
term.  Further  on  (IV,  23)  Haradatta  himself  admits  that  by 
aHryaA  one  teacher  is  meant.  It  must  be  translated '  the  venerable 
teacher,'  because  the  Hindus  are  very  fond  of  the  use  of  the  pluralis 
majestatis.  I  have  no  doubt  that  Gautama  means  his  own  teacher, 
whom,  of  course,  etiquette  forbids  him  to  name.  See  also  R.  Garbe, 
Uebersetzung  des  Vaitana-sutra.  I,  3. 

IV.  i.    Apastamba  II,  6,  13,  i ;  Manu  III,  4,  12  ;  Yn^;7.  I,  52. 

2.  Regarding  the  Pravaras,  see  Max  Miiller's  History  of  Ancient 
Sanskrit  Literature,  p.  386.     Apastamba  II,  5,  n,  15. 

3.  Apastamba  II,  5,  n,  16;  Manu  111,  5:  Yagri.  I,  52. 

4.  This  rule  refers  to  the  case  where  a  husband  has  made  over 
his  wife  to  another  man  and  the  bridegroom  stands  in  the  relation 
of  a  son  to  the  husband  of  his  mother  and  to  his  natural  father 
(dvipita).     See  V&gri.  I,  68. 


IV,  15-  HOUSEHOLDER.  197 

5.  (Nor)  within    four  degrees   on    the    mother's 
side. 

6.  (If  the  father)  gives  (his  daughter)   dressed 
(in  two  garments)  and  decked  with  ornaments  to 
a  person  possessing  (sacred)   learning,   of  virtuous 
conduct,  who  has  relatives  and  a  (good)  disposition, 
(that  is  a)  Brahma  (wedding). 

7.  At  the   Pra/apatya    (wedding)   the  marriage- 
formula  is,  '  Fulfil  ye  the  law  conjointly.' 

8.  At  the  Arsha  (wedding  the  bridegroom)  shall 
present  a  cow  and  a  bull  to  him  who  has  (authority 
over)  the  maiden. 

9.  (If  the  bride)  is  given,  decked  with  ornaments, 
to  a  priest  at  the  altar,  that  is  a  Daiva  wedding. 

10.  The  spontaneous  union  with  a  willing  (maiden 
is  called)  a  Gandharva  wedding. 

11.  If  those  who  have  (authority  over)  a  female 
are  propitiated  by  money,  (that  is)  an  Asura  wedding. 

12.  (If  the   bride)    is   taken   by  force,  (that   is) 
a  Rakshasa  wedding. 

13.  If  (a  man)  embraces  a  female  deprived  of 
consciousness,  (that  is)  a  Faisa^a  wedding. 

14.  The  first  four  (rites)  are  lawful ; 

15.  Some  say,  (the  first)  six. 


5.  Ya£77.  I,  53. 

6.  Apasiamba  II,  5,  n,  17.     'Virtuous  conduct  (/-aritra),  i.e. 
the  performance  of  the  acts  prescribed  (in  the  Vedas  and  Smr/tis). 
....  good  disposition  (jila),  i.  e.  faith  in  the  ordinances  of  the 
law.' — Haradatta. 

7.  Manu  111,  30 ;  Yii£w-  I,  60. 

8.  Apastamba  II,  5,  n,  18.        9.   Apastamba  II,  5,  n,  19. 
10.  Apastamba  II,  5,  ii,  20.         u.    Apastamba  II,  5,  12,  r. 

i  2.    Apastamba  II,  ,•;,  12,  2.  13.    Manu  III,  34  ;  Y*g».  I,  6r. 

14.    Manu  III,  24.  39.  15.    Manu  III,  23. 


198  GAUTAMA.  TV,  16. 

1  6.  (Children)  born  in  the  regular  order  of 
wives  of  the  next,  second  or  third  lower  castes 
(become)  Savarwas,  Ambash///as,  Ugras,  Nishadas, 
Daushyantas  or  Pdra^avas. 

17.  (Children  born)  in  the  inverted  order  (of 
wives  of  higher  castes  become)  Sutas,  Migadhas, 
Ayogavas,  Kshattr/s,  Vaidehakas  or  /$fa#d&las. 

1  8.  Some  declare,  that  a  woman  of  the  Brahma^a 
caste  has  born  successively  to  (husbands  of)  the  (four) 
castes,  sons  (who  are)  BrAhmafcas,  Sutas,  Magadhas 
or  A'awd&las  ; 

19.  (And  that)  a  woman  of  the  Kshatriya  caste 
(has  born)  to  the  same,  Murdhavasiktas,  Kshatriyas, 
Dhlvaras,  Pulkasas  ; 

20.  Further,   a   woman   of  the  Vai-yya  caste   to 
the  same,  Bhr^yaka«/^as,  Mahishyas,  Vai^yas,  and 
Vaidehas  j 

21.  (And)  a  woman  of  the  .Sudra  caste  to  the 
same,  P&raravas,  Yavanas,  Kararcas,  and  .Sudras. 


1  6.  I.e.  from  a  Brahmawa  and  a  KshatriyS  springs  a  Savarwa, 
from  a  Brahmawa  and  a  Vaijy£  a  Nish&da,  from  a  Brahma^a  and 
a  Sudra  a  Parayava,  from  a  Kshatriya  and  a  Vaijya  an  AmbashMa, 
and  from  a  Kshatriya  and  a  /SCuM  a  Daushyanta,  from  a  Vauya 
and  a  Sfidra  an  Ugra.  Compare  for  this  and  the  following  five 
Sutras  Manu  X,  6-18;  Y%«.  1,  91-95. 

17.  I.e.  from  a  Kshatriya  and  a  Brahmam  springs  a  Suta,  from 
a  Vai-rya  and  a  Kshatriya  a  Magadha,  from  a  .Sudra  and  a  Vaijya 
an  Ayogava,  from  a  Vaijya  and  a  Brahmawi  a  Kshatt/-/,  from  a 
.Sttdra  and  a  Kshatriya  a  Vaidehaka,  from  a  -S"udra  and  a  Brahmawi 


1  8.  The  words  '  Some  declare'  stand  only  at  the  end  of  Sutra 
21.  But  Haradatta  rightly  declares  that  they  refer  to  all  the  four 
Sutras.  The  proof  for  the  correctness  of  his  interpretation  lies  in 
the  use  of  the  form  a^i^anat,  which  refers  to  each  of  the  Stitras. 
The  four  Sutras  are,  however;  probably  spurious,  as  Sutra  28  refers 
back  to  Sutra  1  7  by  calling  the  Au/z^ala  '  the  last  (named).' 


IV,  25.  HOUSEHOLDER.  199 

22.  In  the  seventh    (generation  men  obtain)    a 
change   of  caste,  either   being   raised  to  a  higher 
one  or  being  degraded  to  a  lower  one. 

23.  The  venerable  teacher  declares  (that    this 
happens)  in  the  fifth  (generation). 

24.  And  (the  same  rule  applies)  to  those  born 
(from  parents  of  different  classes  that  are)  inter- 
mediate   between    (two    of    the  castes   originally) 
created  (by  Brahman). 

25.  But  those  born  in  the  inverse  order  (from 
fathers  of  a  lower  and  mothers  of  a  higher  caste 
stand)  outside  (the  pale  of)  the  sacred  law, 


22.  Apastamba  II,  5,  n,  10-11.     'That  is  as  follows:    If  a 
Savarwa  female,  born  of  the  Kshatriya  wife  of  a  Bcahma«a,  is 
married  to  a  Brahma«a,  and  her  female  descendants  down  to  the 
seventh   likewise,  then   the  offspring  -which   that   seventh  female 
descendant  bears  to  her  BrShma/ra.  husband  is  equal  in  caste  to 
a  Brahmana.     In  like  manner,  if  a  Savaraa  male,  the  son  of  a 
Brahma»a  and  of  his  Kshatriya  wife,  again  marries  a  Kshatriya 
wife  and  his  male  descendants  down  to  the  seventh  likewise,  then 
the  offspring  of  that  seventh  male  descendant  is  equal  in  caste  to 
a  Kshatriya.     The  same  principle  must  be  applied  to  the  offspring 
of  Kshatriyas  and  wives  of  the  Vauya  caste  as  well  as  to  Vaijyas 
and  wives  of  the  .Sudra  caste.' — Haradatta. 

23.  '(The  venerable)  teacher  opines  that  the  change  of  caste 
takes  place  in  the  fifth  generation.     They  declare  that  the  plural 
may  be  used  to  denote  one  teacher.     This  Sutra  refers  to  (cases  of 
extraordinary  merit  acquired  through)  virtuous  conduct  and  study 
of  the  Veda.' — Haradatta.     It  is  clear  that  in  this  case  Haradatta, 
too,  has  seen  that  the  word  a^arya^  has  another  force  than  the 
more  common  eke ;  see  above,  note  to  III,  36. 

24.  'That  is  as  follows:  If  the  daughter  of  a  Savaraa,  born 
of  a  wife  of  the  Ambash/^a  caste,  is  married  again  to  a  Savama, 
and  her  female  descendants  down  to  the  seventh  likewise,  then  the 
offspring  of  that  seventh  female  descendant,  begotten  by  a  Savar«a 
husband,  is  equal  in  caste  to  a  Savar«a.' — Haradatta.     Regarding 
the  birth  of  the  four  castes  from  Brahman,  see  Kig-veda  X,  90,  12. 

25.  Manu  X,  41,  67-68. 


2OO  GAUTAMA.  IV,  26. 

26.  As  well  as  (those  born  in  the  regular  order) 
from  a  female  of  the  sSudra  caate. 

27.  But  he  whom  a  6'udra  (begets)  on  a  female 
of  unequal  caste  shall  be  treated  like  an  outcast. 

28.  The    last    (named,   the    A'aWala),    is     the 
foulest. 

29.  Virtuous  sons  (born  of  wives  of  equal  caste) 
and  wedded  according   to  approved   rites  sanctify 
(their  father's  family). 

30.  (A  son  born    of  a  wife  married)  according 
to   the   Arsha   rite   (saves)   three   ancestors    (from 
hell), 

31.  (A  son  born  of  a  wife  married)  according  to 
the  Daiva  rite  ten, 

32.  (A  son  born  of  a  wife  married)  according  to 
the  Pra^apatya  rite,  also  ten. 

33.  (But)  the  son  of  a  wife  married  according  to 
the  Brahma  rite  (saves)  ten  ancestors,  ten  descend- 
ants, and  himself. 

CHAPTER  V. 

T.  (A  householder)  shall  approach  (his  wife)  in 
the  proper  season, 

2.  Or  (he  may  do  so)  at  any  time  except  on 
the  forbidden  (days). 


26.  Mann  X,  68. 

27.  '  "Shall  be  treated  like  an  outcast,"  i.e.  one  must  avoid  to 
look  at  him,  &c.,  just  as  in  the  case  of  an  outcast.' — Haradatta. 

28.  Manu  X,  51-56.        •      30.    Manu  111,  38;  Ya^«,  I,  59. 

31.  Manu  111,  38  :  Ya#«.  I,  59. 

32.  Manu  III,  38  ;  Ya^Tz.  I,  60. 

33.  Manu  III,  37  ;  Ya^/7.  1,  58. 

V.  i.  Apastamba  II,  i.  i,  17.  2.  Apastamba  II,  i,  i,  18. 


V,9 


HOUSEHOLDER. 


3.  He  shall  worship  gods,  manes,  men,  goblins, 
(and)  ftishls. 

4.  Every  day  he  shall  recite  privately  (a  portion 
of  the  Veda), 

5.  And  the  (daily)  libation  of  water  to  the  manes 
(is  obligatory  on  him). 

6.  Other  (rites  than  these  he  may  perform)  ac- 
cording to  his  ability. 

7.  The  (sacred)   fire   (must   be  kindled)   on   his 
marriage  or  on  the  division  of  the  family  estate. 

8.  The  domestic  (ceremonies  must  be  performed) 
with  (the  aid  of)  that  (fire). 

9.  (Also)  the  sacrifices  to  the  gods,  manes,  (and) 
men,   and    the    private   recitation   (and)   the    Bali- 
offerings. 

3.  Apastamba  I,  4.  12,  15;  I,  4,  13,  i ;  Manu  III,  69-72;  IV, 
29,  21 ;  Ya^Tz.  I,  99,  102-104. 

4.  Manu  III,  8 1 ;  Y%«.  I,  104. 

5.  Manu  III.  82;  Y%«.  I,  104.     'The  word  "and"  indicates 
that  water  must  be  offered  to  the  gods  and  j?/shis  also.' — Hara- 
datta. 

6.  '  (Rites)  other  than  those  prescribed  in  Sfitras  3-5  he  may 
perform  according  to  his  energy,  i.e.  according  to  his  ability.     But 
those  he  should  zealously  perform.     As  the  oblations  to  the  gods 
and  the  other  (Mahaya^as)  are  mentioned  before  the  kindling  of 
the  domestic  fire,  they  must  be  performed  by  a  person  who  has  not 
yet  kindled  the  domestic  fire  with  the  aid  of  the  common  (kitchen)- 
fire.'— Haradatta. 

7.  As  long  as  the  family  remains  united,  its  head  offers  the 
oblations  for  all  its  members. 

8.  'The  domestic  rites,  i.e.  the  Puwzsavana  and  the  rest.  .  .  . 
Now  with  the  aid  of  which  fire  must  a  man,  who  has  not  yet  kindled 
the  domestic  fire,  perform  the  Puwsavana,  &c.  ?     Some  answer  that 
he  shall  use  a  common  fire.     But  the  opinion  of  the  teacher  (Gau- 
tama) is  that  he  shall  use  the  sacred  fire  which  has  been  kindled  on 
that  occasion.' — Haradatta. 

9.  Haradatta  states  that  the  Mahaya^tfas  are  again  enumerated 
in  order  to  show  that  a  person  who  has  kindled  the  sacred  fire 


2O2  GAUTAMA.  V,  10. 

10.  The  oblations  (which  are  thrown)  into  the 
(sacred)  fire  (at  the  Vaisvadeva-sacrifice  are  offered) 
to  Agni,  to  Dhanvantari,  to  all  the  gods,  to  Pra^a- 
pati,  (and  to  Agni)  Svish/akret ; 

n.  And  (Bali-offerings  must  be  given)  to  the 
deities  presiding  over  the  (eight)  points  of  the 
horizon,  in  their  respective  places, 

12.  At  the  doors  (of  the  house)  to  the  Maruts, 

13.  To  the  deities  of  the  dwelling  inside   (the 
house), 

shall  use  this  for  them,  not  a  common  fire.  He  also  states  that 
a  passage  of  Usanas,  according  to  which  some  teachers  prescribe 
the  performance  of  the  daily  recitation  near  the  sacred  fire,  shows 
(hat  this  rite  too  has  a  connection  with  the  sacred  fire. 

10.  Apastamba  II,  2,  3,  16,  where,  however,  as  in  all  other 
works,  the  order  of  the  offerings  differs.  Haradatta  adds  that  the 
word  'oblations'  is  used  in  the  Sutra  in  order  to  indicate  that  the 
word  svaha  must  be  pronounced  at  the  end  of  each  Mantra,  and 
that  the  expression  'in  the  fire'  indicates  that  the  Bali-offerings 
described  in  the  following  Sutra  must  be  thrown  on  the  ground. 

n.  Compare  Apastamba  II,  2,  3,  20— II,  a,  4,  8  ;  Manu  III, 
87-90,  where,  as  elsewhere,  the  order  of  the  offerings  differs. 
According  to  Haradatta  the  deities  intended  are,  Indra,  Agni,  Yama, 
Nirr/ti,  Varuwa,  Vayu,  Soma,  and  Mna.  The  first  offering  must 
be  placed  to  the  east,  the  next  to  the  south-east,  south,  &c. 

12.  At  all  the  doors,  as  many  as  there  are,  a  Bali  must  be 
offered  with  the  Mantra,  '  To  the  Maruts,  svaha/ — Haradatta. 

13.  'As  he  says  "  inside  "  (pravuya,  literally  "  entering  ")  he  must 
stand  outside  while  offering  the  Balis  at  the  doors.  ...  At  this 
occasion  some  require  the  following  Mantra,  "  To  the  deities  of 
the   dwelling,  svaha,"  because   that  is  found   in   the  JWvalayana 
(Gr/hya-sCitra  I,  2,  4).     Others  consider  it  necessary  to  mention 
the  deities  by  name,  and  to  present  as  many  offerings  as  there  are 
deities,  while  pronouncing  the  required  words.'— Haradatta.     The 
commentator  then  goes  on  to  quote  a  passage  from  U-ranas,  which 
he  considers  applicable,  because  it  contains   the   names  of  the 
Grzhadevatas.     I  doubt,  however,  if  the  'others'  are  right,  and 
stilt  more  if,  in  oase  they  should  be  right,  it  would  be  advisable  to 
supply  the  names  of  the  Gr/hadevatas  from  U-ranas. 


V,  21.  HOUSEHOLDER.  2O3 


14.  To  Brahman  in  the  centre  (of  the  house), 

15.  To  the  Waters  near  the  water-pot, 

16.  To  the  Ether  in  the  air, 

17.  And  to  the  Beings  walking  about  at  night 
in  the  evening. 

1 8.  A  gift  of  food  shall  be  preceded  by  a  libation 
of  water  and   (it  shall  be  presented)  after  (the  re- 
cipient) has  been  made  to  say, '  May  welfare  attend 
thee,' 

19.  And  the  same  (rule  applies)  to  all  gifts  pre- 
sented for  the  sake  of  spiritual  merit. 

20.  The  reward  of  a  gift  (offered)  to  a  person 
who  is  not  a  Brahmaffa  is  equal  (to  the  value  of 
the  gift),  those  (of  presents  given)  to  a  Brahmawa 
twofold,  to   a   6Yotriya    thousandfold,   to   one  who 
knows  the  whole  Veda  (vedaparaga)  endless. 

21.  Presents  of  money  (must  be  given)  outside 
the  Vedi  to  persons  begging  for  their  Gurus,  (or)  in 
order  to  defray  the  expenses  of  their  wedding,  (or 

14.  'Because  the  word  "and"  occurs  in  Sfitra  II  after  the  word 
"  to  the  deities  presiding  over  the  points  of  the  horizon  "  a  Bali- 
offering  must  be  presented  to  the  deities  mentioned  by  the  author 
in  Sutra  10,  vi2.  to  the  earth,  wind,  Pra^apati,  and  to  all  the  gods, 
after  a  Bali  has  been  offered  to  Brahman.' — Haradatta. 

16.  'The  Bali  presented  to  Akaja,  "  the  ether,"  must  be  thrown 
up  into  the  air,  as  Manu  says,  III,  90.' — Haradatta. 

17.  '  Because  of  the  word  "  and,"  he  must,  also,  present  Balis  to 
the  deities  mentioned  above.' — Haradatta.  The  commentator  means 
fo  say  that  in  the  evening  not  only  the  '  Beings  walking  about 
at  night'  (naktaw/fara)  are  to  receive  a  portion,  but  all  the  other 
deities  too,  and  that  the  Balikarma  must  be  offered  twice  a  day. 

18-19.   Apastamba  II,  4,  9,  8. 

20.  According  to  Haradatta  the  term  6rotriya  here  denotes  one 
who  has  studied  one  Veda,  (but  see  also  Apastamba  II,  3,  6,  4  ; 
II.  4,  8,  5.)      Vedaplraga  is  a  man  who  has  studied  one  Veda, 
together  with  the  Ahgas,  Kalpa-sutras,  and  Upanishads. 

21.  Apastamba  II,  5,  10,  1-2.     'Now  he  promulgates  a  Sutra 


204  GAUTAMA.  V,  22. 

to  procure)  medicine  for  the  sick,  to  those  who 
are  without  means  of  subsistence,  to  those  who  are 
going  to  offer  a  sacrifice,  to  those  engaged  in  study, 
to  travellers,  (and)  to  those  who  have  performed 
the  Visva^it-sacrifice. 

22.  Prepared   food    (must  be   given)    to    other 
beggars. 

23.  For  an  unlawful  purpose  he  shall  not  give 
(anything),  though  he  may  have  promised  it. 

24.  An  untruth  spoken  by  people  under  the  influ- 
ence of  anger,  excessive  joy,  fear,  pain  (or)  greed, 
by  infants,  very  old  men,  persons  labouring  under 
a  delusion,  those  being  under  the  influence  of  drink 
(or)  by  mad  men  does  not  cause  (the  speaker)  to  fall. 

25.  Before  (a  householder  eats)  he  shall  feed  his 
guests,  the  infants,  the  sick  people,  the  pregnant 
women,  the  females  under  his  protection,  the  very 
aged  men,   and  those  of  low  condition  (who  may 
be  in  his  house). 

which  refers  to  those  cases  where  one  must  necessarily  make  gifts, 
and  where  one  incurs  guilt  by  a  refusal.  ...  As  the  expression 
"  outside  the  Vedi "  is  used,  presents  must  be  given  to  others  also 
"  inside  the  Vedi"  (i.e.  fees  to  priests,  &c.)' — Haradatta. 

22.  Apastamba  II,  2,  4,  14. 

23.  Apastamba  II,  5,  10,  3;   Colebrooke  II,  Digest  IV,  47; 
Mayukha  IX,  5.     'As  he  says  "for  an  unlawful  purpose,"  what 
has  been  promised  must  in  other  cases  necessarily  be  given.'  — 
Haradatta. 

24.  Colebrooke  II,  Digest  IV,  56.     ' "  Does  not  cause  (the 
speaker)  to  fall,"  i.e.  produces  no  guilt.     Hence  such  persons  need 
not  even  give  a  promised  present.' — Haradatta. 

25.  Apastamba  II,  2,  4,  11-13;  HI  4,  9,  10;  Manu  III,  116. 
'Females  under  his  protection  (suvasinyaA),  i.e.  daughters  and 
sisters  .  .  .  ,  those  of  low  condition  (^aghanyaA),  i.e.  servants, 
slaves,  and  the  like.  .  .  .  The  term  "  men  of  low  condition "  is 
made  a  separate  word  in  the  text  in  order  to  show  that  they  come 
after  the  others.' — Haradatta. 


V,  32  HOUSEHOLDER.  2O5 

26.  But  (when)  his  teacher,  parents  (or  intimate) 
friends  (visit  his  house),  he  shall  proceed   to  the 
preparation  of   the  dinner  after  asking   them   (for 
orders). 

27.  When  an  officiating  priest,  his  teacher,  his 
father-in-law,  paternal  or  maternal  uncles  visit  (him), 
a  Madhuparka  (or  honey-mixture  must  be  offered 
to  them). 

28.  (If  they  have  been  once   honoured   in  this 
manner,  the,  ceremony  need  be)  repeated  (only)  after 
a  year. 

29.  (But)   on   (the   occasion    of)    a  sacrifice   and 
of  the  wedding   (a  Madhuparka  must  be   offered, 
though)  less  than  a  year  (has  passed  since  the  last 
visit  of  the  persons  thus  honoured). 

30.  And  to  a  king  who  is  a  .Srotriya  (a  Madhu- 
parka must  be  offered  as  often  as  he  comes), 

31.  (But  to  a  king)  who  is  not  a  .Srotriya  a  seat 
and  water. 

32.  But  for  a  vSYotriya  he  shall  cause  to  be  pre- 
pared a  foot-bath,  an  Arghya,  and  food  of  a  superior 
quality, 

26.  Manu  TIT,  113. 

27.  Apastamba  II,  4,  8,  5-9. 

30.  '  And  to  a  king  a  Madhuparka  must  be  offered  on  his 
arrival.     If  he  is  a  Srotriya  (this  must  be  done)  on  each  visit.' — 
iiaradatta. 

31.  ;  A  king  who  is  not  a  -S'rotriya  shall  be  honoured  with  a  seat 
and  water,  not  with  a  Madhuparka/— Haradatta. 

32.  Apaslamba  II,  3,  6,  7-10,  14-15.     'This  Sutra  may  be 
optionally  taken  as  referring  to  a  Brahmawa,  because  the  word 
.SYotriya  is  repeated.     For  a  -Srotriya  who  has  come  as  a  guest, 
a  foot-bath,  i.e.  water  for  washing  the  feet,  an  Arghya,  i.e.  water 
mixed  with  Durvi   grass,  flowers,  &c.,  and  food  of  a  superior 
quality,  i.  e.  milk  and  rice ;  cakes  and  the  like  shall  be  particularly 
prepared,  if  the  host  is  able  to  afford  it.' — Haradatta. 


2O6  GAUTAMA.  V,  33. 

33.  Or  his  usual  food  distinguished  by  a  (par- 
ticularly careful)  preparation. 

34.  To  a  (Brahma^a)  who  is  not  learned  in  the 
Vedas,   (but)   of  good  conduct,  food  of  a  middling 
(quality)  shall  be  given, 

35.  To  one  who  is  the  reverse  (of  virtuous)  grass, 
water,  and  earth, 

36.  (Or)  at  least  a  welcome. 

37.  Honour  (must  be  shown  to  a  guest,  and  the 
host  must)  not  dine  better  (than  his  guest). 

38.  A   couch,  a  seat,  (and)    a  lodging   (of  the) 
same  (quality  as  the  host  uses  must  be  given)  to 
(a  guest)  of  equal  condition  and  to  one's  betters ; 
they  must  be  accompanied  (on  departure)  and  re- 
spectfully attended  to  (during  their  stay). 

39.  (The  host   shall  show  similar)   though   less 
(attention)  to  (a  guest)  who  is  inferior  (to  himself). 

33.  '  But  if  (the  host  is)  not  able  (to  afford  dainties),  he  shall 
prepare   that  same   food  which  is  daily  used  in  his  house,  dis- 
tinguished in  the  preparation,  i.  e.  by  adding  pepper  and  the  like 
condiments,  by  frying  it,  and  so  forth.' — Haradatta. 

34.  Apastamba  II,  2,  4.  16  ;  II,  3,  6,  12.     Haradatta  points  out 
that  in  this  case  nothing  but  a  simple  dinner  shall  be  given. 

36.  Apastamba  II,  2,  4,  14.     '  On  failure  of  grass  and  the  rest, 
a  welcome,  i.  e.  (the  host  shall  say),  "  Thou  art  tired,  sit  down 
here." ' — Haradatta. 

37.  Manu  III,  106-107.    'This  Sutra  refers  solely  to  such  a 
guest,  as  is  described  below,  Sutra  40.' — Haradatta. 

38.  'Accompanying,  i.  e.  walking  after  him  ;  respectfully  attend- 
ing to,  i.  e.  sitting  with  him  and  so  forth.    As  it  is  not  possible 
that  these  two  acts  can  be  performed  by  the  host  in  the  same 
manner  as  for  himself,  the  meaning  of  the  Sutra  must  be  taken  to 
be  merely  that  they  are  to  be  performed.' — Haradatta. 

39.  Haradatta  says  that  some  explain  this  Sutra  to  mean,  '  (The 
host  shall  show  the  same  attention)  even  to  a  man  who  is  a  little 
inferior  (to  himself  in  learning,  &c.),'  but  that  he  disapproves  of 
their  opinion. 


VI,  3-  SALUTING.  2C»7 

40.  He  is  called  a  guest  who,  belonging  to  a 
different   village    (and)   intending  to   stay  for   one 
night  only,  arrives  when  the  sun's  beams  pass  over 
the  trees. 

41.  According  (to  his  caste  a  guest)  must  be  asked 
about  his  well  being  (kusala),  about  his  being  free 
from  hurt  (anamaya),  or  about  his  health  (arogya). 

42.  The  last  (formula  must  also  be  used  in  ad- 
dressing) a  ^udra. 

43.  A  man  of  a  lower  caste  (is)  not  (to  be  con- 
sidered) a  guest  by  a  Brahma#a,  except  if  he  has 
approached  on  (the  occasion  of)  a  sacrifice. 

44.  But  a  Kshatriya  must  be  fed  after  the  Brah- 
ma«a  (guests). 

45.  (Men  of)  other  (castes  he  shall  feed)  with  his 
servants  for  mercy's  sake. 

CHAPTER  VI. 

1.  (To  salute)   every  day  on   meeting   (by)  an 
embrace  of  the  feet, 

2.  And  (particularly)  on  return  from  a  journey, 

3.  (Is  prescribed  in  the  case)  of  parents,  of  their 
blood  relations,  of  elder  (brothers),  of  persons  venera- 

40.  Apastamba  II,  3,  6,  5.    Haradatta  states,  that  by  '  the  time 
when  the  sun's  rays  pass  over  the  trees/  either  the  middle  of  the 
day  or  the  late  afternoon  may  be  meant. 

41.  Apastamba  I,  4,  14,  26-29. 
43.  Apastamba  II,  2,  4,  18-19. 

VI.  i.  Apastamba  I,  4,  14,  7-9;  I,  2,  5,  18;  I,  2,  8,  17-18. 

3.  '  Their  blood  relations,  i.e.  paternal  and  maternal  uncles  and 
the  rest;  elders,  i.e.  elder  brothers;  persons  venerable  on  account 
of  their  learning,  i.  e.  the  teacher  who  has  initiated  him  (aMrya), 
the  teacher  who  has  instructed  him  (upadhyaya),  and  the  rest.' — 
Haradatta. 


2O8  GAUTAMA.  VI,  .t. 

ble  on  account  of  their  learning,  and  of  the  Gurus  of 
the  latter. 

4.  On  meeting  (several  persons,  to  whom  such 
a  salutation  is  due),  together,  the   most  venerable 
(must  be  saluted  first). 

5.  On  meeting  persons  who  understand  (the  rule 
of  returning  salutes)   one  shnll  salute  (them)   pro- 
nouncing one's  name,  and  (saying),  '  I  N.  N.  (ho  ! 
salute  thee).' 

6.  Some  (declare  that)  there  is  no  restrictive  rule 
for  salutations  between  man  and  wife. 


A 

4.  Apastamba  I,  2,  6,  29  ;  I,  2,  3,  19.     '  On  meeting  his  mother 
and  other  persons  whose  feet  must  be  embraced,  he  shall  first 
embrace  the  highest,  i.  e.  the  most  excellent,  afterwards  the  others. 
Who  the  most  excellent  is  has  been  declared  above,  II,  50-51. 

5.  Apastamba  I,  2,  5,  12-15.     Professor  Stenzler  reads  a^«a- 
samavaye,   while   my  copies    and    their    commentary  show  that 
^arasamavayc  has  to  be   read.     Besides,  it  seems  impossible  to 
make   any   sense  out  of  the  former  reading  without  assuming 
that  the  construction  is  strongly  elliptical.     '  On  meeting,  i.  e.  on 
comiug  together  with   him  who  knows  the  rule  of  returning  a 
salute,  he  shall  utter,  i.e.  loudly  pronounce   his   name,  i.e.  the 
name  which  he  has  received  on  the  tenth  day  (after  his  birth),  and 
which  is  to  be  employed  in  saluting,  and  speak  the  word  "  I "  as 
well  as  the  word  "  this."     They  declare  that  instead  of  the  word 
"  this,''  which  here  is  explicitly  prescribed,  the  word  "  I  am  "  must 
be  used.     Some  salute  thus,  "  I  Haradatia  by  name  ; "  others,  "  I 
Haradattajarman  ;"  and  the  common  usage  is  to  say,  "I  Haradatta- 
jnrman  by  name."     Thus  the  salutation  must  be  made.     Salutation 
means  saluting.     The  affix  a£  is  added  to  causatives  and  the  rest. 
With  reference  to  this  matter  the  rule  for  returning  salutes  has 
been  described  by  Manu  II,  126.  .  .  .As  (in  the  above  Sutra) 
the  expression  "on  moeting  persons  knowing"  is  used,  those  who 
are  unacquainted  wiih  the  manner  of  returning  a  salute  must  not  be 
saluted  in  this  manner.    How  is  it  then  to  be  done  ?    It  is  described 
by  IManu  III,  123.! — Haradatta. 

6.  •  As  Gautama  says,  '•"  Some  declare,"  the  restrictive  rule  must, 
in  his  opinion,  be  follower!.' — Haradatta. 


VI,  I  .>  SALUTING.  2O9 

7.  (The  feet  of)  other  female  (relations)  than  the 
mother,  a  paternal   uncle's  wife  and  (elder)  sisters 
(need)  not  (be  embraced,  nor  need  they  be  saluted) 
except  on  return  from  a  journey. 

8.  The  feet  of  wives  of  brothers  and  of  the  mother- 
in-law  (need)  not  be  embraced  (on  any  occasion). 

9.  But  (on  the  arrival  of  an)   officiating  priest, 
a  father-in-law,  paternal  and  maternal  uncles  who 
are  younger  (than  oneself),   one    must  rise  ;    they 
need  not  be  saluted  (as  prescribed  above,  Sutra  5). 

10.  In  like  manner  (any)  other  aged  fellow-citizen, 
even  a  5udra  of  eighty  years  and  more,  (must  be 
honoured)  by  one  young  enough  to  be  his  son, 

71.    (And)  an  Arya,  though  (he  be)  younger,  by 
a  ^udra ; 

1 2.  And  he  shall  avoid  (to  pronounce)  the  name 
of  that  (person  who  is  worthy  of  a  salutation). 

13.  And  an  official  who  (is)  not  (able  to)  recite 
(the  Veda  shall  avoid  to  pronounce  the  name)  of 
the  king. 


7.   Manu  II,  132  ;  Apastamba  I,  4,  14,  6,  9. 

9.    Apastarnba  I,  4,  14,  u. 

i  o.  '  Old  (purva),  i.  e.  of  greater  age A  .Sudra  even,  who 

answers  this  description,  must  be  honoured  by  rising,  not,  however, 
be  saluted  by  one  young  enough  to  be  his  son,  i.  e.  by  a  BrSh- 
ma«a  who  is  very  much  younger.  The  .Sfidra  is  mentioned  as 
an  instance  of  a  man  of  inferior  caste.  Hence  a  Sudra  must 
(under  these  circumstances)  be  honoured  by  rising,  not  be  saluted 
by  men  of  the  three  higher  castes,  a  Vauya  by  those  of  the  two 
higher  castes,  and  a  Kshatriva  by  a  Brahmawa.' — Haradatta. 

A  - 

11.  'An  Arya,  i. e.  a  man  of  the  three  twice-born  castes,  though 
he  be  inferior,  i.e.  younger,  must  be  honoured  by  rising,  not  be 
saluted  by  a  .Sudra.     The  Sudra  is  mentioned  in  order  to  give  an 
instance  of  (a  man  of)  inferior  caste.' — Haradatta. 

12.  'An  inferior  shall  avoid  to  take  his  name,  i.e.  that  of  a 
superior.' — Haradatta. 

[2]  P 


210  GAUTAMA.  VI,  14. 

14.  A  contemporary  who  is  born  on  the  same  day 
(shall  be  addressed  with  the  terms)  bho/j  or  bhavan 
(your  honour), 

15.  (Likewise)  a  fellow-citizen  who  is  ten  years 
older  (than  oneself), 

1 6.  (Also)  an  artist  who  is  five  years  (older), 

1 7.  And  a  6rotriya  belonging  to  one's  own  Vedic 
school  who  is  three  years  older, 

1 8.  (Further),    Brahmawas  destitute  of  learning 
and  those  who  follow  the  occupations  of  Kshatriyas 
or  VaLsyas, 

19.  And  (a  contemporary)  who  has  performed  the 
Diksha«iyesh/i  of  a  Soma-sacrifice  before  he  buys 
(the  Soma). 

20.  Wealth,  relations,  occupation,  birth,  learning, 
and  age  must  be  honoured  ;  (but)  each  later  named 

14.  Haradatta  says  that  sam&nehani,  'on  the  same  day,'  means 
'  in   the  same  year.'     He  is  probably  right  in  thinking  that  the 
expression  must  not  be  interpreted  too  strictly.     But  his  assertion 
that  aha/$  means  also  'year'  cannot  be  proved  by  his  quotation 
from  the  Nigha#/uka,  abde  sawzvatsaram  ahar^aram. 

15.  'A  person  aged  by  ten  years,  i.  e.  at  least  ten  years  older, 
who  lives  in  the  same  town  as  oneself,  is  to  be  addressed  as  bho/i, 
bhavan,  though  he  may  be  deficient  in  good  qualities.' — Haradatta. 

16.  'The  words  "years  older"  must  be  understood.     He  who 
lives  by  the  fine  arts  (kala),  i.  e.  the  knowledge  of  music,  painting, 
leaf-cutting,  and    the   like,  and  is  at  least  five  years  older  than 
oneself,  must  be  addressed  as  bho^  or  bhavan.' — Haradatta. 

17.  Haradatta  notes  that  Apastamba  I,  4,  14,  13  gives  a  some- 
what different  rule. 

1 8.  Haradatta  adds  that  a  person  destitute  of  learning,  be  he 
ever  so  old,  may  still  be  treated  as  an  equal,  and  addressed  as 
bho^,  bhavan,  by  a  more  learned  man. 

20.   Manu  II,  136.     'As  wealth  and  the  rest  cannot  be  directly 

honoured,  the  persons  possessing  them  are  to  be  honoured 

Respect  (mana)  means  honour  shown  by  saluting  and  the  like.' — 
Haradatta. 


VII,  4-  TIMES   OF   DISTRESS.  2  1 1 

(quality)    is   more   important    (than   the   preceding 
ones). 

21.  But  sacred  learning  is  more  important  than 
all  (other  good  qualities), 

22.  Because  that  is  the  root  of  the  sacred  law, 

23.  And  because  the  Veda  (expressly  declares  it). 

24.  Way  must   be  made  for   a  man  seated  in 
a  carriage,  for  one  who  is  in  his  tenth  (decade),  for 
one   requiring   consideration,   for   a   woman,  for   a 
Snataka,  and  for  a  king. 

25.  But  a  king  (must  make  way)  for  a  .5rotriya. 

CHAPTER  VII. 

1.  The   rule   for   (times  of)  distress  (is)   that  a 
Brahmawa  may  study  under  a   teacher  who  is  not 
a  Brahma#a. 

2.  (A  student  is  bound)  to  walk  behind  and  to 
obey  (his  non-Brahmanical  teacher). 

3.  (But)  when   (the  course  of  study)   has   been 
finished,  the    Brahmawa    (pupil  is  more)  venerable 
(than  his  teacher). 

4.  (In  times  of  distress  it  is  permissible)  to  offer 

21.   Manu  II,  154. 

23.  Haradatta  says  that  a  passage  to  this  effect  occurs  in  the 
-AfMndogya-brahmawa.     He  also  refers  to  Manu  II,  151. 

24.  Apastamba  II,  5,  n,  5,  7-9.     'A  person  requiring  con- 
sideration, i.e.  one  afflicted  by  disease.     A  woman,  i.e.  a  bride 
or  a  pregnant  woman.     A  Snataka,  i.  e.  a  person  who  has  bathed 
after  completing  his  studies  and  after  having  kept  the  vow  of 
studentship.' — Haradatta. 

25.  Apastamba  II,  5,  n,  6: 
VII.  i.   Apastamba  II,  2,  4,  25. 

2.   Apastamba  II,  2,  4,  26.  3.  Apastamba  ll,  2,  4,  27. 

4.   Haradatta  quotes   Manu  X,   103  in  support  of  the   above 
explanation,  and   adds  that  another  commentator  interprets  the 

P  2 


212  GAUTAMA.  VII,  ;~. 

sacrifices  for  (men  of)  all  (castes),  to  teach  (them), 
and  to  accept  (presents  from  them). 

5.  Each  preceding  (mode  of  living  is)  preferable 
(to  those  named  later). 

6.  On  failure  of  the  (occupations    lawful   for  a 
Brahmawa)    he  may  live    by  the  occupations  of   a 
Kshatriya. 

7.  On    failure    of    those,   he   may   live   by   the 
occupations  of  a  Vaisya. 

8.  (Goods)  that  may  not  be  sold  by  a  (Brahmawa 
are), 

9.  Perfumes,   substances    (used    for)    flavouring 
(food),  prepared  food,  sesamum,  hempen  and  linen 
cloth,  skins, 

10.  Garments  dyed  red  or  washed, 

1 1.  Milk  and  preparations  from  it, 

12.  Roots,  fruits,  flowers,  medicines,  honey,  flesh, 
grass,  water,  poison, 


SOtra  to  mean,  that  in  times  of  distress  men  of  all  castes  may 
support  themselves  by  sacrificing  for  others,  teaching,  and  the 
acceptance  of  gifts,  though  in  ordinary  times  these  modes  of 
living  are  reserved  for  Brahmawas. 

5.  The  use  of  the  masculine  in  the  text,  '  purva^  purvo  guru/;,' 
may,  I  think,  be  explained  by  the  fact  that  the  compound  in  the 
preceding  Sutra  ends  with  a  noun  of  the  masculine  gender. 

6.  Manu  X,  81;  Ya^».  Ill,  35.         7.   Apastamba  I,  7,  20,  n. 

9.  Apastamba  I,  7,  20,  12-13.     '  Substances  used  for  flavouring 
(rasa),  i.  e.  oil,  sugar,  clarified  butter,  salt,  and  the  like.' — Hara- 
datta.     From  Sutra  19  it  is  clear  that  '  rasa'  does  not  simply  mean 
'  liquids.' 

10.  My  MSS.  read  nirwikte  for  nikte,  and  nirniktam  is  explained 
by  '  washed  by  a  washerman  or  the  like  person.'     It  is  possible  to 
translate  Professor  Stenzler's  reading  in  accordance  with  Manu  X, 
87,  '  pairs  of  (i.  e.  upper  and  lower)  garments  dyed  red.' 

11.  'Preparations    from   it,   i.e.   sour   milk    and    the   like/ — 
Haradatta. 


VII,  24.  TIMES    OF    DISTRESS.  213 


13.  Nor  animals  for  slaughter, 

14.  Nor,  under  any  circumstances,  human  beings, 
heifers,  female  calves,  cows  big  with  young. 

15.  Some  (declare,  that  the  traffic  in)  land,  rice, 
barley,  goats,  sheep,  horses,  bulls,  milch-cows,  and 
draught-oxen  (is)  likewise  (forbidden). 

1 6.  But  (it  is  permissible)  to  barter, 

17.  One  kind  of  substances  used  for  flavouring 
others, 

1 8.  And  animals  (for  animals). 

19.  Salt    and     prepared    food    (must)    not . (be 
bartered), 

20.  Nor  sesamum. 

21.  But  for  present  use  an  equal  (quantity  of)  un- 
cooked (food  may  be  exchanged)  for  cooked  (food). 

22.  But  if  no  (other  course  is)  possible  (a  Brah- 
ma//a)  may  support  himself  in  any  way  except  by 
(following  the  occupations)  of  a  .Sudra. 

23.  Some  (permit)   even  this  in  case  his  life  is 
in  danger. 

24.  But  to  mix  with  that  (caste)  and  forbidden 
food  must  be  avoided  (even  in  times  of  distress). 

14.  'Under    any    circumstances    (nityam,   literally    "always") 
means   even    when    they   are   not    sold   for   slaughter.     Another 
(commentator)  says,  that,  as  the  expression  "under  any  circum- 
stances" is  used  here,  the  prohibition  regarding  the  above-men- 
tioned things,  i.e.  sesamum  and  the  like,  does  not  hold  good  under 
all  circumstances,  and  that  hence  self-grown  sesamum  and  other 
grain  may  be  sold,  see  Manu  X,  90.' — Haradatta. 

15.  Manu  X,  88.     Haradatta  explains  'land'  by  'houses.' 
16-21.    Apa&tamba  I,  7,  20,  14-15. 

19.  '  The  sale  of  salt  and  prepared  food  has  been  forbidden  by 
Sutra  9,  but  their  barter  has  been  permitted  (by  Sutra  17).' — Hara- 
datta. 

22.    Regarding  the  Sftdra's  occupations,  see  below,  X,  57-60. 

24.    '  Restriction   (niyama),    i.  e,    avoiding.       That    Brahmawa 


214  GAUTAMA.  VII,  25. 

25.  If  his  life  is  threatened,  even  a   Brahirtawa 
may  use  arms. 

26.  (In  times  of  distress)  a  Kshatriya  (may  follow) 
the  occupations  of  a  Vai^ya. 


CHAPTER  VIII. 

1.  A  king  and  a    Brahmarca,  deeply  versed  in 
the  Vedas,  these  two,  uphold   the  moral  order  in 
the  world. 

2.  On  them  depends  the  existence  of  the  fourfold 
human  race,  of  internally  conscious  beings,  of  those 
which  move  on  feet  and  on  wings,  and  of  those 
which  creep, 

even  who  lives  the  life  of  a  .Sudra  must  not  mix  with  that 
Sudra  caste,  i.e.  he  must  not  sit  among  .Sudras  and  so  forth.'— 
Haradatta. 

25.  Apastamba  I,  10,  29,  7 ;  Manu  VITI,  348. 

26.  Haradatta    adds,   that   in   accordance    with   the   principle 
exemplified  by  the   rule   of  this   Sutra   a  Vai-rya  may  follow  in 
times  of  distress  the  occupations  of  a  .Sudra. 

VIII.  i.  .Satapatha-brahma«a  V,  4,  4,  5;  Weber,  Ind.  Stud.  X, 
29.  Haradatta  explains  vrata,  'moral  order/  by  karma»i,  'the 
rites  and  occupations,'  and  loka,  '  world,'  by  rash/ra, .'  kingdom.' 
Ultimately  my  translation  and  his  explanation  come  to  the  same 
thing.  He  adds  that  the  king  upholds  order  by  punishing,  and 
a  learned  Brahmawa  by  teaching.  Regarding  the  excellence  of 
these  two,  see  also  Manu  IV,  135. 

2.  ;  Internally  conscious  beings,  i.  e.  trees  and  the  like,  which 
are  immovable,  but  grow  and  decay.  For  such  possess  internal 
consciousness  only,  no  corresponding  external  faculty  of  acting. . . . 
The  existence  of  these,  i.  e.  of  men  and  the  rest,  depends  upon, 
i.  e.  is  subordinate  to  the  king  and  to  a  Brahma«a  deeply  versed 
in  the  Vedas.  How  is  that?  As  regards  the  Brahma«a,  an 
offering  which  has  been  properly  thrown  into  the  fire  reaches  the 
sun ;  from  the  sun  comes  rain  ;  from  rain  food  is  produced  and 
thereon  live  the  creatures.  By  this  reasoning  he  is  shown  to 


VIII,  ii.      KING  AND  BRAHMA-YA  VERSED  IN  VEDAS.      215 

3.  (As  well  as)  the  protection  of  offspring,  the 
prevention  of  the  confusion  (of  the  castes  and)  the 
sacred  law. 

4.  He  is  (called)  deeply  versed  in  the  Vedas, 

5.  Who   is   acquainted   with    the  (ways  of  the) 
world,    the   Vedas    (and    their)    Ahgas    (auxiliary 
sciences), 

6.  Who  is  skilled  in  disputations  (and),  in  (recit- 
ing) legends  and  the  Purawa, 

7.  Who  looks  to  these  (alone),  and  lives  according 
to  these, 

8.  Who  has  been  sanctified  by  the  forty  sacra- 
ments (sa*#skara), 

9.  Who  is  constantly  engaged  in  the  three  occu- 
pations (prescribed  for  all  twice-born  men), 

10.  Or  in  the  six  (occupations  prescribed  specially 
fora  Brahmawa), 

1 1 .  (And)    who  is  well  versed    in   the  duties  of 


be  the  cause  of  their  existence.  But  the  king  is  (also)  the  cause 
of  their  existence ;  for  he  punishes  robbers  and  the  like.' — 
Haradatta. 

3.  Haradatta  takes  prasutirakshanam,  'the  protection  of  their 
offspring/  as  a  copulative  compound,  and  explains  it  by  'their 
prosperity  (abhivr/ddhi)  and  their  protection.'     But  a  samahara- 
dvandva  is  here  out  of  place. 

4.  Macnaghten,  Mitakshara1  I,  2,  27.     '  By  the  word  loka,  "  the 
world,"  are  intended  the  laws  of  countries  and  the  like,  which  may 
be  learnt  from  the  practice  of  the  world.'— Haradatta.     Regarding 
the  Ahgas,  see  Apastamba  II,  4,  8,  10. 

8.  Regarding  the  forty  sacraments,  see  below,  Sfltras  14-20. 

9.  Regarding  the  three  occupations,  common  to  all  twice-born 
men,  see  below,  X,  i. 

10.  See  below,  X,  2. 

11.  The  Samaya/farika  or  Smarta  duties  are  those  taught  in 
the    Dharma-sutras  and  Smrriis,  see  Apastamba  I,  i,  i,   i,  and 
Max  Miiller's  History  of  Ancient  Sanskrit  Literature,  p.  101. 


2l6  GAUTAMA.  VTFI,  t2. 

daily  life  settled  by  the  agreement  (of  those  who 
know  the  law). 

12.  (Such  a  Brahmawa)  must  be  allowed  by  the 
king  immunity  from  (the  following)    six   (kinds  of 
opprobrious  treatment)  : 

13.  (I.e.)  he  must  not  be  subjected  to  corporal 
punishment,  he  must  not  be  imprisoned,  he    must 
not  be  fined,  he  must  not  be  exiled,  he  must  not  be 
reviled,  nor  be  excluded. 

14.  The    Garbhadhana    (or   ceremony   to    cause 
conception),  the   Puwsavana  (or  ceremony  to  cause 
the  birth  of  a  male  child),  the  Simantonnayana  (or 
arranging  the  parting  of  the  pregnant  wife's  hair), 
the  G&takarman  (or  ceremony  on  the  birth  of  the 
child),  the  ceremony  of  naming  the  child,  the  first 
feeding,  the  A"aula  (or  tonsure  of  the  head  of  the 
child),  the  initiation, 

15.  The  four  vows  (undertaken)   for  the  study 
of  the  Veda, 

1 6.  The  bath  (on  completion  of  the  studentship), 


12.    See  Weber,  Ind.  Stud.  X,  41,  60,  66;   Macnaghten,  Mita- 
kshara  I,  2,  27. 

14.  Regarding   the    Sawskaras   mentioned   in    this    Sfttra,   see 
Asvalayana  Gr/hya-sfltra  I,  13-23;    .Sahkhayana  Gr?"hya-sutra  I, 
19  — II,  5;  Paraskara  Gr/hya-sutra  I,  13 — II,  2. 

15.  The   four  vows,   as   Haradatta   states,   are,    according    to 
Ajvalayana,  the  Mahanamnivrata,  the  Mahavrata,  the  Upanishad- 
vrata,   and  the  Godana;    see  A-rvalayana  Srauta-sutra  VIII,   14, 
where  the  first   three  are   described  in   detail,  and  GrzTiya-sfHra 
I,  22,  3,  with  the  commentary  thereon.     Other  Gr/'hya-sutras  give 
more  and  different  names,  see  H.  Oldenberg,  .Sahkhayana  Gr/hya- 
sutra   II,  11-12  (S.  B.  E.,  vol.  xxix),  and   Gobhila   GnTiya-sutra 

III,    I,   28—111,   2,  62. 

1 6.  Haradatta  explains  snana,  '  the  bath,'  by  samavartanaj  '  the 
ceremony  on  completion  of  the  studentship/     Regarding  the  five 
sacrifices,  usually  called  the  great  sacrifices,  see  above,  VII,  9  seq. 


VIII,  22.       KING  AND  BRAHMAJVA  VERSED  IN  VEDAS.      21  7 

the  taking  of  a  help-mate  for  the  fulfilment  of  the 
religious  duties,  the  performance  of  the  five  sacrifices 
to  gods,  manes,  men,  goblins,  and  Brahman, 

17.  And    {the    performance)    of    the    following 
(sacrifices) : 

1 8.  The  seven   kinds  of   Pakaya^was    (or  small 
sacrifices),  viz.  the    Ash/aka,  the    Parvawa  ('Sthali- 
paka,  offered  on  the  new  and  full  moon  days),  the 
funeral  oblations,  the  vSravawi,  the  Agrahaya«i,  the 
A'aitri,  and  the  Asvayu^i ; 

19.  The  seven   kinds   of   Havirya^vzas,  viz.    the 
Agnyadheva,  the  Agnihotra,  the  Daryapauraamasas, 
the  Agrayawa,  the  A"atiirmasyas,  the  NinW/zapasu- 
bandha,  and  the  Sautramam  ; 

20.  The  seven  kinds  of  Soma-sacrifices,  viz.  the 
Agnish/oma,  the  Atyagnish/oma,  the   Ukthya,  the 
Shorten,  the  Atiratra,  and  the  Aptoryama ; 

21.  These  are  the  forty  sacraments. 

22.  Now  (follow)  the  eight  good  qualities  of  the 
soul, 


1 8.  The  various  Pakaya^was,  named  here,  are  fully  described  by 
Ajvalayana  Gr/hya-t>utra  II,  i,  i — II,  10,  8;  Gobhila  III,  10  seq. ; 
Paraskara  III,  3  seq.  See  also  Max  Miiller,  History  of  Ancient 
Sanskrit  Literature,  p.  203.  The  Ash/akas  are  sacrifices  offered  on 
the  eighth  day  of  the  dark  halves  of  the  winter  months,  and  of  those 
of  the  dewy  season,  i.e.  Karttika,  Margajiras,  Pausha,  and  Magha. 
The  .Sravawi  is  offered  on  the  full  moon  day  of  the  month  of 
.SYava«a,  the  Agrahaya«t  on  the  fourteenth,  or  on  the  full  moon  day 
of  Marga-riras,  the  A'aitri  on  the  full  moon  day  of  the  A'aitra,  and 
the  Ajvayu^-i  on  the  full  moon  day  of  the  month  A-yvayu^a  or 
A.yvina. 

19—20.  The  Havirya^/Sfas  and  Soma-sacrifices  are  described  hi 
the  Brahmawas  and  AS'rauta-sutras.  Havis  denotes  any  kind  of  food 
used  for  oblations,  such  as  clarified  butter,  milk,  rice,  meat,  &c. 

22.    Apastamba  I,  8,  23,  6. 


2 1 8  GAUTAMA.  VIII,  33. 

23.  (Viz.)  compassion  on  all  creatures,  forbear- 
ance,  freedom   from   anger,   purity,   quietism,   aus- 
piciousness,  freedom  from  avarice,  and  freedom  from 
covetousness. 

24.  He  who  is  sanctified  by  these  forty  sacra- 
ments, but  whose  soul  is  destitute  of  the  eight  good 
qualities,  will  not  be  united  with  Brahman,  nor  does 
he  reach  his  heaven. 

25.  But  he,  forsooth,  who  is  sanctified  by  a  few 
only  of  these  forty  sacraments,  and  whose  soul  is 
endowed  with  the  eight  excellent  qualities,  will  be 
united  with  Brahman,  and  will  dwell  in  his  heaven. 

CHAPTER  IX. 

i.  Such  (a  man)  shall  bathe,  after  (having  ful- 
filled) the  law  (regarding  studentship),  take  unto 
him  a  wife,  and,  fulfilling  the  duties  of  a  householder 
which  have  been  declared  above,  in  addition  obey 
the  following  ordinances  : 

23.  Haradatta  explains  mangalya,  '  auspiciousness/  to  mean 
'always  doing  what  is  praised  (by  good  men)  and  avoiding  what 
is  blamed  by  them/  AniySsa, '  quietism,'  means,  according  to  him, 
'avoiding  to  undertake  that  which  causes  pain  to  oneself,  even 
though  it  be  a  duty.' 

IX.  i.  Apastamba  I,  n,  30,  1-4.  Haradatta  says  that  the  ex- 
pression sa, '  such  (a  man),'  refers  to  the  king  and  to  the  Brahmawa 
deeply  versed  in  the  Vedas,  who  have  been  described  in  the  pre- 
ceding chapter.  My  MSS.  insert  between  this  and  the  following 
one  another  Sutra,  which  has  been  left  out  in  Professor  Stenzler's 
edition.  It  seems  to  me  that  it  is  absolutely  required,  and  I  there- 
fore insert  it  here,  together  with  Haradatta's  comment,  according 
to  my  best  copy,  P. 

Gautama:  '(And)  a  Snataka  (i.e.  a  person  who  has  completed 
his  studentship,  but  has  not  yet  taken  a  wife,  shall  act  thus).'  Hara- 
datta:  'It  must  be  understood  that  the  word  "and"  has  been  left 


IX,  7-  THE    DUTIES    OF    A    SNATAKA. 

2.  (He  shall  be)  always  pure  (and)  sweet-smelling 
(and)  bathe  frequently. 

3.  If  he  possesses  wealth,  he  shall  not  be  dressed 
in  old  or  dirty  clothes  ; 

4.  Nor  shall  he  wear  dyed  or  sumptuous  gar- 
ments, nor  such  as   have   been   worn  (before)  by 
others, 

5.  Nor  a  garland  and  shoes  (that  have  been  worn 
by  others). 

6.  (He  may  wear  a  cast-off  garment)  which  has 
been  washed,  if  he  is  unable  (to  afford  a  new  one). 

7.  He  shall  not  allow  his  beard  to  grow  without 
a  (sufficient)  reason. 

out.  (The  meaning  is) :  "  And  a  Snataka  shall  obey  the  following 
ordinances."  If  this  Sutra  were  not  given,  those  ordinances  would 
have  to  be  obeyed  after  marriage  only  ;  and  if  the  preceding  SGtra 
(i)  had  not  been  given,  before  marriage  only,  because  the  term 
Snataka  is  usually  employed  in  that  (sense)  only.  For  this  reason 
both  (SQtras)  have  been  given..  Hence,  though  a  man  may  not  enter 
another  order,  he  shall,  after  taking  the  bath  (on  completion  of  his 
studentship),  obey  these  ordinances  during  his  whole  life.  As  here 
(Sutra  i)  the  word  sa,  "such  a  man,"  is  used,  a  Kshatriya  and 
a  Brahma»a  only  must  necessarily  obey  the  rules  prescribed  for 
a  Snataka  and  perform  a  penance  for  breaking  them ;  and  the 
penance  for  breaking  the  rules  prescribed  for  a  Snataka  is  fasting. 
This  is  (the  object  of  the  insertion  of  the  word  sa,  "  such  (a  man)." 
But,  if  a  Vairya  follows  them,  (his  reward  will  be)  prosperity ;  if 
he  breaks  them,  he  need  not  perform  a  penance.  With  respect  to 
this  matter  another  Smr/'ti  says  :  "  The  penance  which  is  prescribed 
for  a  breach  of  the  Snataka  laws,  must  be  performed  by  a  Kshatriya 
and  a  Brahma«a  alone,  never  by  (men  of)  the  other  (caste)." ' 

2.   Manu  IV,  35. 

3-4.   Apastamba  I,  n,  30,  10-13.  5-   Manu  IV,  66. 

6.  According  to  Haradatta  the  same  rule  applies  to  garlands 
and  shoes. 

7.  Manu  IV,  35.     'The  expression  "  his  beard"  includes  by 
implication  the  nails  and  the  rest As  he  says  "  without  a  suf- 
ficient reason,"  he  shall  allow  his  beard  to  grow  during  the  preg- 


22O  GAUTAMA.  IX,  8. 

8.  He  shall  not  carry  water  and  fire  at  the  same 
time. 

9.  He  shall  not  drink  out  of  his  joined  hands. 

10.  He  shall  not  sip  water  standing,  nor  (shall  he 
sip)  water  drawn  up  (from  a  well), 

11.  Nor  (water)  that  is  offered  by  a  .Sudra  or 
an   impure   man,  or  that   has  been  taken  up  with 
one  hand. 

12.  Facing  or  within   sight  of  wind,  fire,  Brah- 
ma//as,  the  sun,  water,   (images  of  the)  gods,  and 
cows   he   shall    not   eject  urine  or  faeces  or  other 
impurities. 

13.  He  shall   not  stretch  out  his   feet   towards 
those  divine  beings. 

14.  He  shall  not   remove   urine   or   faeces  with 
leaves,  clods  of  earth,  or  stones. 

15.  He   shall    not   stand   upon   ashes,  hair,  nail 
(parings),    husks    (of  grain),  pot-sherds,  or   impure 
substances. 

16.  He  shall   not  converse  with  barbarians,  im- 
pure or  wicked  men. 

— _ 

nancy  of  his  wife  and  on  other  occasions.     With  respect  to  this 
matter  they  quote  the  following  verse :  "  In  the  sixth  year  and  in 
the  sixteenth  year,  likewise  in  the  year  of  his  marriage  and  during 
the  pregnancy  of  his  wife,  he  shall  avoid  the  use  of  a  razor." ' 
Haradatta. 

A 

8.   Apastamba  II,  5,  12,  9.  9.  Manu  IV,  63. 

10.    Apastamba  I,  5,  16,  i. 

ir.   Apastamba  I,  4,  21 ;  I,  5,  15,  3. 

12.  Apastamba  I,  n,  30,  18-20. 

13.  Apastamba  I,  n,  30,  22. 

14.  Apastamba  I,   n,  30,  21.     Haradatta  remarks  that  some 
explain  toshMa, '  a  clod  of  earth,'  by  kapala, '  a  pot-sherd.' 

15.  Apastamba  II,  8,  20,  i  i-i  2.     KapSla, '  pot-sherds/  may  also 
mean  '  skull-bones.' 

1 6.  Manu  IV,  57.     Haradatta  says  that  only  a  conversation, 


TX,  26.        THE  DUTIES  OF  A  SNATAKA.          221 


17.  If  he  has  conversed  (with  such  persons),  he 
shall  meditate  on  virtuous  (men) ; 

1 8.  Or  he  may  speak  with  a  Brahma/za. 

19.  He  shall  call  (a  cow  that  is)  not  a  milch-cow, 
a  cow  that  will  become  a  milch-cow. 

20.  (An  event)  that  is  not  lucky  (he  shall  call) 
lucky. 

21.  (In   speaking  of)  a  skull   (he  shall   use   the 
word)  bhagala  instead  of  kapala, 

22.  (And  in  speaking  of)  a  rainbow,  ma^iclhanus 
(the  jewelled  bow)  instead  of  indradhanus  (Indra's 
bow). 

23.  Let  him  not  announce  it  to  others,  if  a  cow 
suckles  (her  calf), 

24.  Nor  let  him  prevent  her  (from  doing  it). 

25.  After  conjugal  intercourse  he  shall  at  once 
clean  himself. 

26.  Let  him  not  recite  the  daily  portion  of  the 
Veda  (lying)  on  that  couch  (on  which  he  lies  with 
his  wife). 

properly  so  called,  is  forbidden,  not  to  ask  barbarians  &c.  about 
the  road  and  similar  matters. 

A 

1 8.  Compare  the  analogous  case,  mentioned  Apastamba  I,  3, 

9.  13- 

19.  Apastamba  I.  11,31,  n. 

22.  Apastamba  I,  n,  31,  16. 

23.  Apastamba  I,  i  r,  31,  10.     Haradatta  remarks  that  the  pro- 
hibition does  not  extend  to  those  cases  where  the  Vedic  ritual 
requires  the  fact  to  be  pointed  out.     He  is,   of  course,  right  in 
making  this  statement,  as  an  express  injunction  of  the  6Yuti  always 
overrides  the  rules  of  the  Smn'ti. 

24.  Haradatta  adds  that  this  and  the  preceding  Sfkras  include 
by  implication  the  cases  where  a  cow  does  damage  in  a  field ;  see 
Apastamba  I,  n,  31,  9. 

25.  Apastamba  11,  i,  i,  21 — II,  i,  2,  i. 

26.  Apastamba  I,  i  r,  32,  3. 


222  GAUTAMA.  IX,  27. 

27.  And  when  he  has  studied  during  the  third 
watch  of  the  night,  he  shall  not  again  retire  to  rest. 

28.  Let  him  not  have  intercourse  with  his  wife 
when  she  is  ill, 

29.  Nor  during  her  courses ; 

30.  Nor  let  him  embrace  her  (during  that  period), 

31.  Nor  an  unmarried  female. 

32.  He   shall   avoid   to   blow   the  fire  with   his 
mouth,   to   contend   with   words,    to   show   himself 
covered  with  perfumed  ointments  or  wearing  gar- 
lands, to  scratch    himself  with    any  impure  (imple- 
ment), to  take  his  meals  with  his  wife,  to  look  at 
(a  woman)  who  is  anointing  herself,  to  enter  (his 
village)  by  a  back-gate,  to  wash  one  foot  with  the 
other,  to  eat  food   deposited  on  a  chair,   to  cross 
a  river  swimming,  to  ascend    trees  and  dangerous 
(places),  or  to  descend   therefrom,  and  to  imperil 
his  life  (in  any  other  manner). 

33.  Let   him   not   ascend   a   ship    (of)    doubtful 
(solidity). 

34.  He  shall   protect   himself  by   all   (possible) 
means. 

35.  In  the   day-time   he  shall  not  wrap  up  his 
head  while  walking  about ; 

36.  But  at  night  he  shall  cover  it, 

37.  And  while  voiding  urine  and  faeces. 

27.   Apastamba  I,  n,  32,  15. 
29-30.    Manu  IV,  40. 

32.  Apastamba  I,  5,  15,  20;  I,  ir,  32,  5;  Manu  IV,  43  ;  Apa- 
stamba I,  n,  31,  zi ;  Manu  IV,  74;  Apastamba  I,  n,  32,  26; 
I,  «,  32,  25. 

33.  Apastamba  I,  n,  32,  27. 

35.  Apastamba  I,  n,  30,  14.  Haradatta  adds  that  he  may  wrap 
up  his  head  while  sitting  down  and  in  walking  when  the  sun  or 
rain  annoys  him. 


IX,  47-  THE    DUTIES   OF    A    SNATAKA.  223 

38.  (Let   him)  not    (ease  nature)  without    (first) 
covering  the  ground  (with  grass  or  the  like), 

39.  Nor  close  to  his  dwelling, 

40.  Nor  on  ashes,  on   cow-dung,  in  a  ploughed 
field,  in  the  shade  (of  a  tree),  on  a  road,  in  beautiful 
(spots). 

41.  Let  him  eject  both  urine  and   faeces,  facing 
the  north  in  the  day-time, 

42.  And  in  the  twilight, 

43.  But  at  night,  facing  the  south. 

44.  Let  him  avoid  to  use  a  seat,  clogs,  a  stick 
for  cleaning  the  teeth  (and  other  implements)  made 
of  Pala^a-wood. 

45.  With  shoes  on  (his  feet),  he  shall  not  eat, 
sit  down,  salute,  or  worship  (the  gods). 

46.  Let  him  not  pass  idly  (any  part  of  the  day, 
be  it)  morning,  midday,  or  evening ;  (but)  according 
to  his  ability  (he  shall  make  each   useful)   by  the 
acquisition  of  spiritual  merit  or  of  wealth,  and  by 
taking  his  pleasure. 

47.  But  among  those  (three  aims  of  human  life) 
he  shall  chiefly  attend  to  the  acquisition  of  spiritual 
merit. 


A  A 

38.  Apastamba  I,  u,  30,  15.  39.  Apastamba  I,  n,  31,  2. 
40.  Apastamba  I,  n,  30,  16— 18.  41.  Apastamba  I,  n,  31,  i. 
43.  Apastamba  I,  u,  31,  3.  44.  Apastamba  I,  n,  32,  9. 

45.  Apastamba  I,  4,  14,  22. 

46.  Colebrooke,  Mitakshara  II,    i,    22.      'He   shall   use   the 
morning,  according  to  his  ability,  for  acts  tending  to  the  acquisi- 
tion of  spiritual  merit,  such  as  reciting  the  Vedas;  the  middle  part 
of  the  day  for  the  acquisition  of  wealth  ;    and  the  evening  for 
scenting  himself,  adorning  himself  with  garlands  and  the  like  acts 
giving  pleasure.' — Haradatta. 

47.  Apastamba  I,  7,  20,  1-4. 


224  GAUTAMA.  IX,  48. 

48.  Let  him  not  look  at  a  naked  woman  wedded 
to  another  man. 

49.  Let  him  not  draw  a  seat  towards  himself  with 
his  foot. 

50.  He  shall   keep   his  organ,  his  stomach,  his 
hands,  his  feet,  his  tongue,  and  his  eyes  under  due 
restraint. 

51.  Let  him  avoid  to  cut,  to  break,  to  scratch, 
and    to  crush    (anything),  or   to  make    (his  joints) 
crack,  without  a  (sufficient)  reason. 

52.  Let  him  not  step  'over  a  rope  (to  which)  a 
calf  (is  tied). 

53.  Let  him  not  be  a  stay-at-home. 

54."   Let  him  not  go  to  (perform)  a  sacrifice  with- 
out being  chosen  (to  officiate  as  priest). 

55.  But  at  his  pleasure  (he  may  go)  to  see  it. 

56.  Let  him  not  eat  food  (that  he  has  placed)  in 
his  lap, 

57.  Nor  what  has  been  brought  at  night  by  a 
servant. 

58.  He  shall  not  eat  (substances)  from  which  the 
fat  has  been  extracted,  such  as  milk  from  which  the 
cream  has  separated,  butter,  oil-cake,  buttermilk,  and 
the  like. 


48.    Manu  IV,  53. 

50.  Apastamba  II,  2,  5,  19;  Manu  IV,  175,  177. 

51.  Apastamba  I,  IT,  32,  28;  II,  8,  20,  16. 

52.  Apastamba  I,  n,  31,  13.     Harudatu  remarks  that  the  word 
'calf  is  used  to  designate  any  animal  of  the  bovine  species. 

56.   Manu  IV,  63.  57.    Apastamba  I,  5,  16,  32. 

58.  Apastamba  II,  8,  18,  i ;  II,  8,  20,  10.  Haradalta  adds  that 
this  rule  has  been  inserted  here  instead  of  in  the  chapter  on  for- 
bidden Ibod  in  order  to  indicate  that  its  breach  must  be  expiated 
by  the  penance  prescribed  for  a  breach  of  the  Snataka's  vow, 
not  by  that  prescribed  for  eating  forbidden  food. 


IX,  66.  THE   DUTIES    OF   A   SNATAKA.  225 

59.  But  he  shall  take  his  meals  in  the  morning 
and  in  the  evening,  blessing  his  food,  not  grumbling 
at  it. 

60.  He  shall  never  sleep  naked  at  night ; 

61.  Nor  shall  he  bathe  (naked); 

62.  And  he  shall  perform  whatever  (else)  aged 
(Brahmawas),  of  subdued  senses,  who  have  been  pro- 
perly obedient  (to  their  teachers),  who  are  free  from 
deceit,  covetousness,  and  error,  and  who  know  the 
Vedas,  declare  (to  be  right). 

63.  In  order  to  acquire  wealth  and  for  the  sake 
of  security  he  may  go  to  a  ruling  (king), 

64.  (But)  to  no  other  (being)  except  the  gods,  his 
Gurus,  and  righteous  (Brahma^as). 

65.  He  shall  seek  to  dwell  in  a  place  where  fire- 
wood,  water,   fodder,    Kum    grass,   (materials    for 
making)  garlands   and   roads   exist   in   abundance, 
which  is  chiefly  inhabited  by  Aryans,  which  is  rich 
in  industrious  (men),  and  which  is  governed  by  a 
righteous  (ruler). 

66.  He  shall  pass  excellent  (beings  and  things), 


A. 

59.  Apastamba  II,  i,  i,  2 ;  II,  2,  3,  n. 

60.  Manu  IV,  75.  61.   Manu  IV,  6 1. 

62.  Apastamba  I,  n,  32,  29;  I,  7,  20,  8.     Haradatta  adds  that 
the  plural  is  used  in  the  above  Sutra  in  order  to  indicate  that  many 
Brahmawas  must  be   unanimous   regarding   the  practices  to  be 
followed. 

63.  Manu  IV,  33;  X,  113.     'For  the  sake  of  these  objects 
he  may  go  to  a  ruler,  i.e.  a  king,  without  cringing,  because  the 
preposition  adhi  is  used  (in  the  text,  and)  adhi  denotes  mastership 
(Pawini  I,  4,  97).     The  meaning  that  he  shall  go  (as  becomes) 
an  independent  man.' — Haradatta. 

65.  Apastamba  I,  5,  15,  22;  I,  n,  32,  18.     Aryans,  i.e.  Brah- 
ma«as,  Kshatriyas,  and  Vaijyas. 

66.  Manu  IV,  39.   'A  cow,  a  Brahma«a,  a  well-known  tree, 
F2]  0 


226  GAUTAMA.  IX.  67. 


auspicious  (objects),  temples  of  the  gods,  cross- 
roads, and  the  like  with  his  right  turned  towards 
them. 

67.  The  rule  for  times  of  distress  (is,  that)  he 
shall  mentally  perform  all  (that  is  required  by  the 
rule  of)  conduct 

68.  He  shall  always  speak  the  truth. 

69.  He  shall  conduct  himself  (as   becomes)   an 
Aryan. 

70.  He  shall  instruct  virtuous  (men  only). 

71.  He    shall    follow   the   rules    of   purification 
taught  (in  the  6astras). 

72.  He  shall  take  pleasure  in  the  (study  of  the) 
Veda. 

73.  He  shall    never  hurt   (any  being),  he  shall 
be  gentle,  (yet)  firm,  ever  restrain  his  senses,  and  be 
liberal. 

74.,  A  Snataka  who  conducts  himself  in  this 
manner  will  liberate  his  parents,  his  ancestors,  and 
descendants  from  evil,  and  never  fall  from  Brah- 
man's heaven. 


and  the  like  are  called  ^excellent  (beings  or  things).    An  auspicious 
(object),  i.e.  a  filled  jar  and  the  like.' — Haradatta. 

67.  Haradatta  observes  that  this  rule  refers  to   cases   where, 
being  in  a  hurry,  one  cannot  show  one's  reverence  in  the  manner 
described  in  the  preceding  Sutra. 

68.  Manu  IV,  138,  175,  236. 

70.  Manu  IV,  80-8 1. 

71.  Purification  is  here  again  mentioned  in  order  (to  indicate 
that  Snataka  must  pay)  particular  attention  to  it. 

72.  Manu  IV,  147-149.  73.   Manu  IV,  2,  238,  246. 
74.   Manu  II,  260. 


X,  4-      LAWFUL    OCCUPATIONS   AND   LIVELIHOOD.          227 

CHAPTER  X. 

1.  (The    lawful    occupations    common)    to    (all) 
twice-born   men  are  studying   the  (Veda),   offering 
sacrifices  (for  their  own  sake),  and  giving  (alms). 

2.  Teaching,  performing  sacrifices  for  others,  and 
receiving  alms  (are)  the  additional  (occupations)  of  a 
Brdhma^a. 

3.  But  the  former  (three)  are  obligatory  (on  him). 

4.  Instruction  in  the  Veda  (may  be  given)  with- 
out the  above-mentioned  (vows  and  ceremonies)  in 
case  a  teacher,  blood   relations,  friends   or   Gurus 
(receive  it),  and  in  case  (the  Veda)  is  exchanged  for 
money  or  learning. 


X.  i.  Twice-born  men,  i.  e.  Brahmawas,  Kshatriyas,  and  Vai-yyas. 
Haradatta  says  that  some  believe  the  term  '  twice-born '  to  have 
been  used  in  order  to  indicate  that  the  three  occupations  may  be 
lawfully  followed  after  the  second  birth,  i.e.  the  initiation  only. 
But  he  declares  that  alms  may  be  given  even  by  an  uninitiated 
Aryan,  while  studying  the  Veda  and  sacrificing  are  specially  for- 
bidden to  him. 

2.  Apastamba  II,  5,  10,  4. 

3.  Manu  X,  76.     •  The  former,  i.e.  the  three  beginning  with 
studying  (Sutra  i),  must  necessarily  be  followed.     If  he  neglects 
them,  he  commits  sin;    if  he  follows  them,  he  will  be  exalted. 
But   the   other   occupations,  teaching,  &c.,  shall   be  followed   if 
there  is  occasion  for  them.     No  sin  is  committed  by  neglecting 
them,  nor  any  greatness  gained  by  following  them.      They  are 
merely  means  of  livelihood.' — Haradatta. 

4.  Apastamba  I,  4,  13,  15—18.     The  expression  'above-men- 
tioned '  refers  to  the  whole  of  the  rules  regarding  a  pupil's  conduct 
given  above,  I,  52 — II,  51.     It  is  difficult  to  understand  what  is 
intended  by  '  the  exchange  of  the  Veda  for  wealth  or  money,'  if 
it  is  not  the  bhrz'takadhyapana  or  teaching  for  money  which  Manu 
III,  156  blames  so  severely.     It  seems  to  me  unlikely  that  Gau- 
tama means  simply  to  sanction  this  practice.     It  is  more  probable 
that  his  rule  refers  to  the  case  of  Brahma«\s  in  distress,  who 
avail  themselves  of  the  permission  given  above,  VII,  4. 

Q  2 


228  GAUTAMA.  X,  5. 

5.  Agriculture   and   trade  (are)  also  (lawful  for 
a  Brahmawa)   provided  he  does  not  do  the  work 
himself, 

6.  Likewise  lending  money  at  interest. 

7.  To  protect  all  created  beings  is  the  additional 
(occupation)  of  a  king, 

8.  And  to  inflict  lawful  punishments. 

9.  He  shall  support  (those)  Srotriyas,  (who  are) 
Brahmawas, 

10.  And  people  unable  to  work,  (even  if  they  are) 
not  Brahmawas, 

1 1 .  And  those  who  are  free  from  taxes, 

1 2.  And  (needy)  temporary  students. 

13.  And  (to  take)  measures  for  ensuring  victory 
(is  another  duty  of  a  king), 

14.  Especially  when  danger  (from  foes  threatens 
the  kingdom) ; 

5-6.  These  rules  which  allow  Brahma«as  to  be  gentlemen 
farmers  and  sleeping  partners  in  mercantile  or  banking  firms, 
managed  by  Vaijyas,  do  not  occur  in  other  Smr/tis.  But  they 
agree  with  the  practice  followed  at  present  in  many  parts  of  India, 
and  the  praise  bestowed  in  Vedic  works  on  those  who  present  land 
to  Brdhmawas  as  well  as  the  numerous  ancient  land  grants  show 
that  from  early  times  many  Brahmawas  were  holders  of  land,  which, 
as  a  rule,  was  cultivated  by  6"udras. 

7-8.   Apastamba  II,  5,  10,  6;  Manu  VII,  27. 

9.   Apastamba  II,  10,  25.  n  ;  Manu  VII,  135. 

11.  Haradatta  takes  this  Sutra  differently.     He   says:    'The 
immunity  from  taxes  which  has  been  granted  to  Brahmawas  and 
others  by  former  kings  he  shall  maintain  in  the  same  manner 
as  formerly.'     But  I  think  that  '  akara '  must  be  taken  as  a  Bahu- 
vrihi   compound,   and   is   used    to    designate    widows,    orphans, 
ascetics,  &c. ;  see  Apastamba  II,  10,  26,  10-17. 

12.  Haradatta  observes  that  others  explain  upakurvawa,  'tem- 
porary students/  opposed  to  naishMika,  '  permanent  students/  to 
mean  '  men  who  benefit  the  people/  i.  e.  physicians  and  the  like. 

13.  Manu  VII,  103-110,  160-200;  X,  119. 


X,  24.      LAWFUL   OCCUPATIONS   AND   LIVELIHOOD.        22Q 

1 5.  And  (to  learn)  the  management  of  chariots  and 
the  use  of  the  bow  (is  a  further  duty  of  the  king), 

1 6.  As  well  as  to  stand  firm  in  battle  and  not  to 
turn  back. 

1 7.  No  sin  (is  committed)  by  injuring  or  slaying 
(foes)  in  battle, 

1 8.  Excepting  those  who  have  lost  their  horses, 
charioteers,  or  arms,  those  who  join  their  hands  (in 
supplication),  those  who  flee  with  flying  hair,  those 
who  sit  down  with  averted  faces,  those  who  have 
climbed  (in  flight)  on  eminences  or  trees,  messen- 
gers, and  those  who  declare  themselves  to  be  cows 
or  Brahmawas. 

19.  If  another   Kshatriya  is  supported  by  (the 
king),  he  shall  follow  the  same  occupations  as  his 
(master). 

20.  The  victor  shall  receive  the  booty  gained  in 
battle. 

21.  But  chariots  and  animals  used  for  riding  (be- 
long) to  the  king, 

22.  And  a  preferential  share,   except  when  the 
booty  has  been  gained  in  single  combat. 

23.  But  the  king  shall  equitably  divide  (all)  other 
(spoils). 

24.  Cultivators   (must)   pay   to   the   king  a  tax 

16.    Manu  VII,  87-89;  X,  119;  Ya^«avalkya  I,  233. 

17-18.  Apastamba  II,  5,  10,  n.  Persons  who  declare  them- 
selves to  be  cows  or  Brahmawas  become  inviolable  on  account 
of  the  sacred  character  of  the  beings  they  personate.  Historical 
instances  are  narrated  where  conquered  kings  were  forced  to 
appear  before  their  victors,  holding  grass  in  their  mouths  or 
dancing  like  peacocks  in  order  to  save  their  lives. 

20.   Manu  VII,  96.  22-23.    Manu  VII,  97. 

24.  Manu  VII,  130.  The  amount  depends  on  the  nature  of 
the  soil  and  the  manner  of  cultivation. . 


330  GAUTAMA.  X,  25. 

(amounting   to)    one-tenth,  one-eighth,  or  one-sixth 
(of  the  produce). 

25.  Some  declare,  that  (there  is  a  tax)  also  on 
cattle  and  gold,  (viz.)  one-fiftieth  (of  the  stock). 

26.  In    the  case  of    merchandise   one-twentieth 
(must  be  paid  by  the  seller)  as  duty, 

27.  (And)  of  roots,  fruits,  flowers,  medicinal  herbs, 
honey,  meat,  grass,  and  firewood  one-sixtieth. 

28.  For  it  is  the  duty  (of  the  king)  to  protect  the 
(tax-payers). 

29.  But  to  (the  collection  of)  these  (taxes)  he 
shall  always  pay  particular  attention. 

30.  He  shall  live  on  the  surplus. 

31.  Each  artisan  shall   monthly  do  one  (day's) 
work  (for  the  king). 

32.  Hereby  (the  taxes   payable  by)   those  who 


25.  Manu  VII,  130.     The  above  translation  follows  Haradatta's 
explanation,  while  Sir  W.  Jones'  rendering  of  Manu  gives  a  dif- 
ferent meaning  to  the  identical  words. 

26.  Manu  VII,  127.  27.   Manu  X,  120. 

28.  Manu  VII,  128. 

29.  Manu  VII,  128,  139. 

30.  Haradatta  takes  this  Sutra  differently.     He  says, '  Adhika, 
"  additional,"  means  the  money  which  is  paid  on  account  of  (the 
additional  occupations)  which  have  been  explained  above  (Sutra 
7  seq.)     "To  protect  all  created  beings,"  &c.     Thereon  shall  he 
live,  he  himself,  his  servants,  his  elephants,  horses,  and  his  other 
(animals)/     If  this  explanation  is  adopted,  the  Sutra  ought  to  be 
translated  thus,  'He  shall  live  on  (the  taxes  paid  for  his)  additional 
(occupations).'     It  seems,  however,  more  probable  that  Gautama 
means  to  say  that  the  king  shall  live  on  the  surplus  which  remains 
after  providing  for  the  external  and  internal  security  of  the  kingdom, 
and  that  his  object  is  to  forbid  the  application  of  the  whole  revenue 
to  the  personal  expenses  of  the  ruler. 

31.  Manu  VII,  131. 

32.  Haradatta  says  that  wood-carriers,  dancers,  and  the  like  are 
intended. 


X,  4.V      LAWFUL   OCCUPATIONS   AND    LIVELIHOOD. 


support  themselves  by  personal  labour  have  been 
explained, 

33.  And  (those  payable  by)  owners  of  ships  and 
carts. 

34.  He  must  feed  these  (persons  while  they  work 
for  him). 

35.  The  merchants  shall  (each)  give  (every  month 
one)  article  of  merchandise  for  less  than  the  market 
value. 

36.  Those  who  find  lost  (property)  the  owner  of 
which   is   not   (known),   shall   announce    it   to   the 
king. 

37.  The  king  shall  cause  it  to  be  proclaimed  (by 
the  public  crier),  and  (if  the  owner  does  not  appear) 
hold  it  in  his  custody  for  a  year. 

38.  Afterwards  one-fourth  (of  the  value  goes)  to 
the  finder  (and)  the  remainder  to  the  king. 

39*    A  (man  becomes)  owner  by  inheritance,  pur- 
chase, partition,  seizure,  or  finding. 

40.  Acceptance  is  for  a  Brahmawa  an  additional 
(mode  of  acquisition) ; 

41.  Conquest  for  a  Kshatriya  ; 

42.  Gain  (by  labour)  for  a  Vairya  or  ^udra. 

43.  Treasure-trove  is  the  property  of  the  king, 

36-38.  Manu  VIII,  30-36;  Ya^«avalkya  II,  33,  173;  Mac.' 
naghten,  Mitakshara"  V,  i,  6. 

39.  Manu  X,  115;  Mayukha  IV,  i,  2  ;  Colebrooke,  Mitakshara* 
I,  i,  8;  III,  Digest  IV,  22.  'Partition,  i.e.  the  division  (of 
the  estate)  between  brothers  and  other  (coparceners);  seizure, 
i.  e.  the  appropriation  before  (others)  of  forest  trees  and  other 
things  which  have  no  owner;  finding,  i.e.  the  appropriation  of 
lost  property  the  owner  of  which  is  unknown,  such  as  treasure- 
trove.' —  Haradatta. 

43.  Manu  VIII,  38 ;  Ya^«avalkya  II,  34 ;  Macnaghten,  Mita- 
kshara V,  i.  10. 


232  GAUTAMA.  X,  44. 

44.  Excepting  (such  as  is  found)  by  a  Brahmawa 
who  lives  according  to  (the  law). 

45.  Some  declare,  that  a  finder  of  a  non-Brah- 
manical  caste  even,  who  announces  (his  find  to  the 
king),  shall  obtain  one-sixth  (of  the  value). 

46.  Having  recovered  property  stolen  by  thieves, 
he  shall  return  it  to  the  owner ; 

47.  Or  (if  the  stolen  property  is  not  recovered) 
he  shall  pay  (its  value)  out  of  his  treasury. 

48.  The  property  of  infants  must  be  protected 
until  they  attain  their  majority  or  complete  their 
studentship. 

49.  The  additional  (occupations)  of  a  Vai^ya  are, 
agriculture,  trade,  tending  cattle,  and  lending  money 
at  interest. 

50.  The   .Sudra   (belongs   to)   the   fourth   caste, 
which  has  one  birth  (only). 

44.   Manu  VIII,  37  ;  Ya^wavalkya  II,  34  ;  Macnaghten  loc.  cit. 

46.  Manu  VIII,  40 ;   Ya^T/avalkya  II,  36 ;  Macnaghten,  Mitd- 
kshara  V,  i,  14. 

47.  Apastamba  II,  10,  26,  8;  Macnaghten  loc.  cit. 

48.  Manu  VIII,  27. 

49.  Apastamba  II,  5,  10,  7. 

50.  Apastamba  I,  i,  i,  6 ;  Manu  X,  4.     Between  this  Sutra  and 
the  next,  my  MSS.  insert  an  additional  one,  not  found  in  Professor 
Stenzler's  edition,  .Sfidrasyapi  nishekapuwsavanasimantonnayana^a- 
takarmanamakarawopanishkramawannaprajana^aulanyamantrakam 
yathakalam   upadish/ani/i,  '  for  the  Sudra  also  the  Nisheka  (or 
impregnation),  the  Pu#zsavana  (or  rite  for  securing  male  offspring), 
the    Simantonnayana   (or   arranging  the  parting  of  a  pregnant 
wife),  the  Gatakarman  (or  ceremony  on  the  birth  of  the  child), 
the  name-giving,  the  first  walk  in  the  open  air,  the  first  feeding, 
and  the  A'aula  (or  tonsure  of  the  child's  head)  are  prescribed 
to  be  performed  at  the  proper  periods,  but  without  the  recita- 
tion of  sacred  texts.'     But  I  am  inclined  to  consider  it  spurious : 
first,  because  there  is  no  proper  commentary ;  secondly,  because 
the  enumeration  of  the  Sawskaras  given  here  does  not  agree  with 


X,  64.      LAWFUL   OCCUPATIONS   AND   LIVELIHOOD.        233 

51.  For  him  also  (are  prescribed)   truthfulness, 
meekness,  and  purity. 

52.  Some  (declare),  that  instead  of  sipping  water, 
he  shall  wash  his  hands  and  feet. 

53.  (He  shall  also  offer)  the  funeral  oblations, 

54.  Maintain  those  depending  upon  him, 

55.  Live  with  his  wife  (only), 

56.  And  serve  the  higher  (castes). 

57.  From  them  he  shall  seek  to  obtain  his  liveli- 
hood. 

58.  (He  shall  use  their)  cast-off  shoes,  umbrellas, 
garments,  and  mats  (for  sitting  on), 

59.  (And)  eat  the  remnants  of  their  food ; 

60.  And  (he  may)  live  by  (practising)  mechanical 
arts ; 

61.  And  the  Arya  under  whose   protection   he 
places  himself,  must  support  him  even  if  he  (be- 
comes) unable  to  work. 

62.  ./\nd  a  man  of  higher  caste  (who  is  his  master 
and  has  fallen  into  distress  must  be  maintained)  by 
him. 

63.  His  hoard  shall  serve  this  purpose. 

64.  If  permission  has   been   given   to   him,   he 

that  given  above,  VIII,  14  ;  and  thirdly,  because,  according  to  the 
practice  of  Gautama,  this  Sutra  should  begin  with  '  tasylpi'  instead 
of  with  '  Sudrasyapi/  and  the  '  tasySpi '  in  the  next  would  become 
superfluous.  The  rule  agrees  however  with  Manu  X,  63,  127. 

51.   Manu  IX,  335. 

53.   Manu  X,  127-128. 

55.  'Another  commentator  explains  the  Sutra  to  mean  that 
he  shall  live  with  his  wife  only,  and  never  enter  another  order 
(i.e.  never  become  a  student,  hermit,  or  ascetic).' — Haradatta. 

56.  Apastamba,  I,  i,  i,  7-8;  Manu  X,  121-123. 

57.  Manu  X,  1 2  4.  58-59.   Manu  X,  125. 
60.   Manu  X,  99. 


234  GAUTAMA.  X,  65. 

may  use  the  exclamation  nama/fc  (adoration)  as  his 
Mantra. 

65.  Some  (declare),  that  he  himself  may  offer  the 
Pakaya^was. 

66.  And  all  men  must  serve  those  who  belong  to 
higher  castes. 

67.  If  Aryans  and  non-Aryans  interchange  their 
occupations  and  conduct  (the  one  taking  that  of  the 
other,  there  is)  equality  (between  them). 

CHAPTER   XI. 

1.  The  king  is  master  of  all,  with  the  exception 
of  Brahmawas. 

2.  (He  shall  be)  holy  in  acts  and  speech, 

3.  Fully  instructed  in  the  threefold  (sacred  science) 
and  in  logic, 

4.  Pure,  of  subdued  senses,  surrounded  by  com- 

65.  Manu  X,  127.  Regarding  the  Pakaya^was,  see  above, 
VIII,  1 8. 

67.  '  There  is  equality  between  them,  i.  e.  the  one  need  not 
serve  the  other.  A  .Sfidra  need  not  serve  even  a  Brahmawa,  (much 
less)  any  other  (twice-born  man)  who  lives  the  life  of  a  non-Aryan 
(Sudra).  A  .SQdra,  even,  who  conducts  himself  like  an  Aryan 
must  not  be  despised  by  men  of  other  castes,  who  follow  the 
occupations  of  non-Aryans,  on  account  of  his  inferior  birth.' — 
Haradatta. 

XI.  i.  Macnaghten,  Mitakshara  I,  I,  27;  Manu  IX,  313-322; 
Weber,  Ind.  Stud.  X,  29,  60. 

2.  Manu  VII,  26.    '  Holy  in  acts,'  i.e.  constantly  acting  in  con- 
formity with  the  .Sastras;  'holy  in  speech,'  i.e.  when  administering 
justice  he  shall  not  speak  partially. 

3.  Manu  VII,  43;  Y%«avalkya  I,  310.     Haradatta  thinks  that 
the  term  'the  threefold  sacred  science  includes  the  fourth  Veda 
also,  because  it  consists  chiefly  of  JZikas  and  Ya^us  formulas/ 

4.  Manu  VII,  30-31 ;  Ya^wavalkya  I,  354;  Apastamba  II,  n, 
27,    1 8.    'Of  subdued   senses,  i.e.  free   from   the  (seven)  vices 


XI,  12.  THE    DUTIES    OF   A    KING.  235 

panions  possessing  excellent  qualities  and  by  the 
means  (for  upholding  his  rule). 

5.  He  shall  be  impartial  towards  his  subjects ; 

6.  And  he  shall  do  (what  is)  good  for  them. 

7.  All,  excepting  Brahmaffas,  shall  worship  him 
who  is  seated  on  a  higher  seat,  (while  they  them- 
selves sit  on  a)  lower  (one). 

8.  The  (Brahma?zas),  also,  shall  honour  him. 

9.  He  shall  protect  the  castes  and  orders  in  ac- 
cordance with  justice ; 

10.  And  those  who  leave  (the  path  of)  duty,  he 
shall  lead  back  (to  it). 

11.  For  it  is  declared  (in  the  Veda)  that  he  ob- 
tains a  share  of  the  spiritual  merit  (gained  by  his 
subjects). 

12.  And  he  shall  select  as  his  domestic  priest 
(purohita)  a  Brahmarca  who  is  learned  (in  the  Vedas), 
of  noble  family,  eloquent,  handsome,  of  (a  suitable) 
age,  and  of  a  virtuous  disposition,  who  lives  right- 
eously and  who  is  austere. 

(common  among  kings),  i.  e.  sensuality,  gambling,  hunting,  drink- 
ing, &c.' — Haradatta.  The  means  (upaya)  are  those  mentioned 
by  Ya^wavalkya  I,  345-346. 

5.  Manu  VII,  80;  Ya^«avalkya  I,  333. 

6.  'And  he  shall  do  what  is  good,  i.e.  dig  tanks,  build  embank- 
ments and  bridges  &c.  for  them,  i.  e.  his  subjects.' — Haradatta. 

7.  '  (On  a)  lower  (one),  i.  e.  on  the  ground  only.' — Haradatta. 
This  is  still  the  custom  in  native  courts,  where,  however,  Brah- 
manas,  as  a  rule,  must  also  sit  on  the  floor. 

8.  'Honour  him,'  i.e.  worship  him  by  invoking  blessings  on 
him  and  the  like. 

9.  Manu  VII,  35.  10.   Ya^wavalkya  I,  360. 
ij.   Manu  VIII,  304;  Ya^dfavalkva  I,  334. 

12.  Manu  VII,  78;  Ya^rwavalkya  I,  312.  Haradatta  explains 
vaksampanna, '  eloquent,'  by  '  one  who  knows  Sanskrit.'  According 
to  the  same,  'the  (suitable)  age'  is  the  prime  of  life,  when  men 


236  GAUTAMA.  XI,  13. 

13.  With  his  assistance  he  shall  fulfil  his  religious 
duties. 

14.  For  it  is  declared  (in  the  Veda)  :  '  Kshatriyas, 
who  are  assisted  by  Brahmawas,  prosper  and  do  not 
fall  into  distress.' 

15.  He  shall,  also,  take  heed  of  that  which  astro- 
logers and  interpreters  of  omens  tell  (him). 

1 6.  For  some  (declare),  that   the  acquisition  of 
wealth  and  security  depend  also  upon  that. 

17.  He  shall  perform  in  the  fire  of  the  hall  the 
rites  ensuring  prosperity  which  are  connected  with 
expiations  (^anti),  festivals,  a  prosperous  march,  long 
life,  and  auspiciousness ;  as  well  as  those  that  are 
intended  to  cause  enmity,  to  subdue  (enemies),  to 
destroy  (them)  by  incantations,  and  to  cause  their 
misfortune. 

1 8.  Officiating  priests  (shall  perform)  the  other 
(sacrifices)  according  to  the  precepts  (of  the  Veda). 

are  neither  too  young  nor  too  old.     'Austere'  is  interpreted  to 
mean  '  not  given  to  sensual  enjoyments/ 

13.   Manu  VII,  78.         14.   -Satapatha-brahma«a  IV,  i,  4,  4-6. 

17.  Apastamba  II,  10,  25,  4,  7.     «Santis,  'expiations,'  are  rites 
intended  to  avert  an  impending  misfortune  which  is  announced  by  an 
evil  omen.     '  Festivals '  are,  according  to  Haradatta,  wedding-days 
and  the  like ;  '  rites  connected  with  auspiciousness '  are,  according 
to  the  same,  rites  on  entering  a  new  dwelling  and  the  like.     Hara- 
datta further  remarks  that,  though,  according  to  the  text,  the  king 
must  perform  these  rites,  he  is,  in  reality,  only  to  give  the  neces- 
sary orders,  and  to  furnish  the  means  for  their  performance,  while 
the  Purohita  is  to  officiate  as  priest.     He  adds,  that  another  com- 
mentator asserts  that '  the  Purohita,'  not  '  the  king,'  must  be  taken 
as  the  subject  of  the  sentence. 

18.  Manu  VII,  78-79;   Ya£«avalkya  I,  313.     Haradatta  says 
that  by   the   'other1   sacrifices,   both  Grihya.  and   .SYauta    rites 
are  meant.      I  think  that  the  latter  are  chiefly  intended,  as  the 
Sawzskaras  are  included  under  the  rites  of  festive  days,  mentioned 
in  the  preceding  Sutra. 


XI,  25.  THE   DUTIES    OF   A   KING.  237 

19.  His  administration  of  justice  (shall  be  regu- 
lated by)  the  Veda,  the  Institutes  of  the  Sacred  Law, 
the  Arigas,  and  the  Purawa. 

20.  The  laws  of  countries,  castes,  and  families, 
which  are  not  opposed  to  the  (sacred)  records,  (have) 
also  authority. 

21.  Cultivators,  traders,  herdsmen,  money-lenders, 
and  artisans  (have  authority  to  lay  down  rules)  for 
their  respective  classes. 

22.  Having  learned  the   (state  of)  affairs  from 
those  who  (in  each  class)  have  authority  (to  speak 
he  shall  give)  the  legal  decision. 

23.  Reasoning   is  a   means   for  arriving  at  the 
truth. 

24.  Coming  to  a  conclusion  through  that,  he  shall 
decide  properly. 

25.  If  (the  evidence)  is  conflicting,  he  shall  learn 
(the  truth)  from  (Brahmawas)  who  are  well  versed  in 

19.  The   Arigas,  i.e.  the   six   auxiliary   branches   of  learning 
mentioned  above,  VIII,  5.     My  best  copy  inserts  '  the  Upavcdas ' 
after  the  Ahgas.   But  the  words  upaveda^  and  dharma^lstraV/i, '  the 
institutes  of  law,'  are  probably  interpolations.     For  the  latter  are 
already  included  by  the  term  Ahga,  as  part  of  the  Kalpa. 

20.  Apastamba  II,  6,  15,  i;   Manu  VII,  203;  VIII,  41,  46; 
Ya^Tzavalkya  I,  342.   '  The  (sacred)  records,  i.e.  the  Vedas  and  the 
rest.' — Haradatta. 

22.  'Having  learned,  i. e.  having  heard  and  considered,  from 
them,  i.e.  from  men  of  those  classes,  according  to  their  authority, 
i.  e.  from  those  who  in  each  class  are  authorised  to  give  decisions, 
the  (state  of)  affairs,  i.  e.  the  peculiar  customs,  the  legal  decision 
must  be  given  in  accordance  with  that  which  they  declare  to  be 
the  rule  in  their  community.' — Haradatta. 

23.  Manu  VIII,  44;  XII,  105-106;  Macnaghten,  Mitakshara 
II,  8,  8.     Haradatta  remarks,  that  this  Sutra  refers  to  the  case 
where  the  spokesmen  of  a  guild  may  be  suspected  of  partiality. 

25.   Manu  XII,  108-113.     According  to  Haradatta  this  Sutra 
refers  to  particularly  difficult  cases. 


238  GAUTAMA.  XT,  26. 

the    threefold   sacred   lore,   and  give   his   decision 
(accordingly). 

26.  For,  (if  he  acts)  thus,   blessings  will  attend 
him  (in  this  world  and  the  next). 

27.  It  has  been  declared  in  the  Veda :  '  Brahma#as, 
united  with    Kshatriyas,   uphold  gods,  manes,  and 
men.' 

28.  They  declare,  that  (the  word)  daWa  (rule  or 
punishment)  is  derived  from  (the  verb)  damayati  (he 
restrains) ;  therefore  he  shall  restrain  those  who  do 
not  restrain  themselves. 

29.  (Men  of)  the  (several)  castes  and  orders  who 
always   live   according    to   their    duty   enjoy   after 
death  the  rewards  of  their  works,  and  by  virtue  of 
a  remnant  of  their  (merit)  they  are  born  again  in  ex- 
cellent countries,  castes,  and  families,  (endowed)  with 
beauty,  long  life,  learning  in  the  Vedas,  (virtuous) 
conduct,  wealth,  happiness,  and  wisdom. 

30.  Those  who  act  in  a  contrary  manner  perish, 
being  born  again  in  various  (evil  conditions). 

31.  The  advice  of  the  spiritual  teacher  and  the 
punishment  (inflicted  by  the  king)  guard  them. 

32.  Therefore  a  king  and  a  spiritual  teacher  must 
not  be  reviled. 

CHAPTER   XII. 

i.  A  .Sftdra  who  intentionally  reviles  twice-born 
men  by  criminal  abuse,  or  criminally  assaults  them 
with  blows,  shall  be  deprived  of  the  limb  with  which 
he  offends. 

A  A 

26.  Apasiamba  II,  5,  n,  4.         29.   Apastamba  II,  5,  n,  10. 

30.  Apastamba  II,  5,  n,  n.     'Perish,  i.e.  fall  from  one  mis- 
fortune into  the  other/ — Haradatta. 

31.  Apastamba  If,  5,  10,  12-16.  32.   Manu  VII,  8. 
XII.  i.  Apastamba  II,  10,  27,  14;  Manu  VIII,  270,  279-283  ; 


XII,  0.  CRIMINAL    AND    CIVIL    LAW.  239 


2.  If  he  has  criminal  intercourse  with  an  Aryan 
woman,  his  organ  shall  be  cut  oft",  and  all  his  property 
be  confiscated. 

3.  If  (the  woman  had)  a  protector,  he  shall  be 
executed  after  (having  undergone  the  punishments 
prescribed  above). 

4.  Now  if  he  listens  intentionally  to  (a  recitation 
of)  the  Veda,  his  ears  shall  be  filled  with  (molten) 
tin  or  lac. 

5.  If  he  recites  (Vedic  texts),  his  tongue  shall  be 
cut  out. 

6.  If  he  remembers  them,  his  body  shall  be  split 
in  twain. 

7.  If  he   assumes  a  position  equal   (to  that  of 
twice-born  men)  in  sitting,  in  lying  down,  in  conver- 
sation or  on  the  road,  he  shall  undergo  (corporal) 
punishment. 

8.  A    Kshatriya    (shall   be   fined)    one   hundred 
(Karshapawas)  if  he  abuses  a  Brahmawa, 

9.  In  case  of  an  assault,  twice  as  much. 

Yagwavalkya  II,  2 1 5.  Haradatta  adds  that  an  abusive  word  or  a 
blow  given  in  jest  must  not  be  punished  in  the  manner  prescribed 
above,  as  the  word  'parushya'  presupposes  criminal  intent. 

2.  Apastamba  II,  10,  26,  20;  Mayukha  XIX,  7,  where,  however, 
drya  has  been  altered  to  aHrya.      Haradatta  adds  that  the  two 
punishments  are  cumulative  in  the  case  of  a  Brahmam  only.     If 
the  offence  is  committed  with  a  Kshatriya,  the  offender  is  liable  to 
the  first  only ;  if  he  sins  with  a  Vaijya,  to  the  second. 

3.  Apastamba  II,  10,  «./,  9;   Manu  VIII,  359;  Ya^«avalkya 
II,  286. 

7.  Apastamba  II,  10,  27,  15;  Manu  VIII,  281. — The  transla- 
tion follows  Haradatta,  who  is  guided  by  the  parallel  passages. 
But  for  the  latter,  one  would  translate  '  he  shall  be  fined.' 

8.  Manu  VIII,  267;  Ya^navaikya  III,  204-207.  Manu  VIII,  136 
states  one  Karshapa»a  or  copper  Pa«a  contains  80  Raktikas,  which 
would  correspond  to  97-60  grammes  of  the  metrical  system. 


240  GAUTAMA.  XII,  10. 

10.  A  Vaisya  (who  abuses  a  Brahmawa,  shall  pay) 
one  and  a  half  (times  as  much  as  a  Kshatriya). 

11.  But  a  Br&hmawa  (who  abuses)  a  Kshatriya 
(shall  pay)  fifty  (Karshapawas), 

12.  One  half  of  that   (amount  if  he  abuses)  a 
VaLfya, 

13.  (And  if  he  abuses)  a  .Sudra,  nothing. 

14.  A  Kshatriya  and  a  Vai^ya  (who  abuse  one 
another  shall  pay  the  same  fines)  as  a  Brahmawa 
and  a  Kshatriya. 

15.  (The  value  of)  property  which  a  .Sudra  un- 
righteously acquires  by  theft,  must  be  repaid  eight- 
fold. 

16.  For  each  of  the  other  castes  (the  fines  must 
be)  doubled. 

17.  If  a   learned  man  offends,   the   punishment 
shall  be  very  much  increased. 

1 8.  If    fruits,   green   corn,    and   vegetables    are 
appropriated   in   small   amounts,    (the   fine  is)   five 
Krz'sh»alas  (of  copper). 


10.    Maim  VIII,  267.  n.  Manu  VIII,  268. 

12.  Manu  VIII,  268. 

13.  Manu  VIII,  268.     Haradatta  adds  that,  as  a  Brahmawa  is 
declared  to  pay  nothing  for  abusing  a  -Sudra,  a  Kshatriya  and  a 
Vauya  are  liable  to  be  fined  for  that  offence,  and  that  according 
to  U-ranas  a  Kshatriya  shall  pay  twenty-four  Pawas,  and  a  Vaisya 
thirty-six. 

14.  I.e.  a  VaLrya  shall  pay  one  hundred  Pawas  for  abusing 
a  Kshatriya,  and  a  Kshatriya  fifty  for  abusing  a  Vauya. 

15.  Manu  VIII,  337. 

16.  Manu  VIII,  337-338.     I.e.  a  Vaijya  is  to   pay  sixteen 
times  the  value  of  the  stolen  property,  a   Kshatriya   thirty-two 
times,  and  a  Brahmana  sixty-four  times. 

17.  Manu  VIII,  338. 

1 8.  Manu  VIII,  330.     K/Yshwala  is  another  name  for  RaktikS, 


XII,  29.  CRIMINAL    AND   CIVIL    LAW.  241 

19.  If  damage  is  done  by  cattle,  the  responsibility 
falls  on  the  owner. 

20.  But  if  (the  cattle)  were  attended  by  a  herds- 
man, (it  falls)  on  the  latter. 

21.  (If  the  damage  was  done)  in  an  unenclosed 
field  near  the  road,  (the  responsibility  falls)  on  the 
herdsman  and  on  the  owner  of  the  field. 

22.  Five  Mashas  (are  the  fine  to  be   paid)  for 
(damage  done  by)  a  cow, 

23.  Six  for  a  camel  or  a  donkey, 

24.  Ten  for  a  horse  or  a  buffalo, 

25.  Two  for  each  goat  or  sheep. 

26.  If  all  is  destroyed,  (the  value  of)  the  whole 
crop  (must  be  paid  and  a  fine  in  addition). 

27.  If  (a  man)   always    neglects  the  prescribed 
(duties)  and  does  that  which  is  forbidden,  his  pro- 
perty beyond  (the  amount  required  for)  raiment  and 
food  shall  be  taken  from  him  (until  he  amends). 

28.  He  may  take,  as  his  own,  grass  for  a  cow, 
and   fuel   for   his    fire,    as   well   as   the   flowers   of 
creepers  and  trees  and  their  fruit,  if  they  be  un- 
enclosed. 

29.  The  legal  interest  for  money  lent  (is  at  the 
rate  of)  five  Mashas  a  month  for  twenty  (Karsha- 
pa#as). 

used  also  by  Ya^«avalkya  I,  362.  It  equals  0-122  grammes  of 
the  metrical  system,  Prinsep,  Useful  Tables,  p.  97. 

20-21.   Manu  VIII,  240;  Ya^«avalkya  II,  162. 

22-26.  Manu  VIII,  241;  Ya^wavalkya II,  159-161 ;  Colebrooke 
III,  Digest  IV,  40.  Haradatta,  relying  on  LLyanas  everywhere, 
reckons  twenty  Mashas  to  the  Karshapawa. 

27.  Apastamba  II,  n,  27,  18. 

28.  Apastamba  I,  10,  28,  3;  Colebrooke  III,  Digest  IV,  22. 

29.  Manu   VIII,    140;    Yag^avalkya   II,    37;    Colebrooke   I, 
Digest  25.     Haradatta  states  that  a  Karshapa«a  contains  twenty 

[2]  R 


242  GAUTAMA.  XII,  30. 

30.  Some  (declare,  that  this  rate  should  not  be 
paid)  longer  than  a  year. 

31.  If  (the  loan)  remains  outstanding  for  a  long 
time,  the  principal    may  be  doubled   (after   which- 
interest  ceases). 

32.  A  loan  secured  by  a  pledge  that  is  used  (by 
the  creditor)  bears  no  interest ; 

33.  Nor  money  tendered,  nor  (a  debt  due  by  a 
debtor)  who  is  forcibly  prevented  (from  paying). 

34.  (Special  forms  of  interest  are)  compound  in- 
terest, periodical  interest, 

35.  Stipulated   interest,   corporal   interest,    daily 
interest,  and  the  use  of  a  pledge. 

Mashas.  Thus  the  monthly  interest  for  400  M&shas  being  five 
M&shas,  the  rate  is  ij  per  cent  for  the  month,  or  15  per  cent 
per  annum. 

30.  Colebrooke  I,  Digest  40;  Maim  VIII,  153. 

31.  Manu  VIII,  151 ;  Colebrooke  I,  Digest  59. 

32.  Manu  VIII,  143  ;  Colebrooke  I,  Digest  79. 

33.  Colebrooke  I,  Digest  79.     '  Likewise  the  debt  of  a  debtor 
who,  being  desirous  to  pay,  is  imprisoned  by  the  king  or  others 
in  a  prison  or  the  like,  and  who  is  thus  unable  to  pay,  does  not 
increase  from  that  day.' — Haradatta. 

34.  For  this  and  the  next  Sutra,  see  also  Colebrooke  I,  Digest 
35-45,  in  the  notes  on  which   latter  text  the  various   explana- 
tions of  these  terms,  found  here,  have  been  fully  discussed.     '  If 
a  large  or  a  small  interest  is  taken  on  condition   that  the  loan 
is  to  be  repaid  on  a  certain  date,  and  that,  in  case  of  non-payment, 
it  is  to  be  trebled  or  quadrupled,  that  is  called  periodical  interest.'— 
Haradatta. 

35.  'Where  the  lender  and  the   borrower,  having  regard  to 
the  country,  the  time,  the  object,  and  the  condition  (of  the  bor- 
rower), agree  between  themselves  (on  a  certain  rate),  e.  g.  of  ten 
per  cent  per  mensem,  that  is  called  stipulated  interest.     Corporal 
interest  is  that  which  is  payable  by  bodily  labour.     Thus  Br/'ha- 
spati  says,  "  Corporal  interest  is  that  connected  with  work."     But 
Vyasa  explains  it  thus,  "Corporal  interest  is  that  which  arises 
from  the  work  (or  use)  of  a  (pledged  female  quadruped)  to  be 


XII,  39-  CRIMINAL    AND    CIVIL    LAW.  243 

36.  The  interest  on  products  of  animals,  on  wool, 
on  the  produce  of  a  field,  and  on  beasts  of  burden 
(shall)  not  (increase)  more  than  the  fivefold  (value 
of  the  object  lent). 

37.  The  property  of  (a  person  who  is)  neither  an 
idiot  nor  a  minor,  having  been   used  by  strangers 
before  his  eyes  for  ten  years,  (belongs)  to  him  who 
uses  it, 

38.  (But)  not  (if  it  is  used)  by  .Srotriyas,  ascetics, 
or  royal  officials. 

39.  Animals,  land,  and  females  are  not  lost  (to 
the  owner)  by  (another's)  possession. 

milked,  or  of  (a  male)  to  carry  burdens."  K&tyayana  explains 
the  daily  interest  (lit.  the  interest  resembling  the  growth  of  the 
lock  on  the  head),  "  That  which  is  taken  daily  is  called  daily 
interest."  ...  E.g.  for  a  Prastha  of  grain  lent  a  handful  of  grain 
is  taken  daily.' — Haradatta. 

36.  Colebrooke  I,  Digest  62.    Haradatta  mentions  also  another 
explanation  of  the  Sutra :  '  Another  (commentator)  says,  "  If  pro- 
ducts of  animals  and  the  rest  have  been  bought,  and  the  price 
is  not  paid  at  once,  that  may  increase  fivefold  by  the  addition 
of  interest,  but  not  to  a  greater  sum.'" 

37.  Manu  VIII,  147-148;  Ya^wavalkya  II,  24. 

38.  Haradatta  adds  that  in  the  case  of  a  -Srotriya  and  of  an 
ascetic,  the  owner  may  allow  the  use  of  his  property  for  a  long 
time,  desiring  to  acquire  merit  by  doing  so,  and  that  fear  may 
prevent   him   from   opposing   the   king's    servants.     Hence   pro- 
longed possession  by  such  persons  does  not  necessitate  the  con- 
clusion that  the  owner  had  given  up  his  rights.     As  ascetics  cannot 
possess  any  property,  the  Sutra  must  refer  to  their  occupying  an 
empty  house  which  has  an  owner. 

39.  Manu  VIII,  149;   Ya^wavalkya  II,  25.      The  translation 
given  above  agrees  with  an  explanation  of  the  Sutra  which  Hara- 
datta mentions,  but  rejects.     He  himself  prefers  the  following : 
'Animals,  i.e.  quadrupeds;  land,  i.e.  a  field,  a  garden,  and  the 
like ;  females,  i  e.  female  slaves  and  the  like.      No  long  possession 
of  animals  and  the  rest  is  necessary  in  order  to  acquire  the  rights  of 
ownership  over  them.     Even  after  a  short  period  they  become  the 

R  2 


244  GAUTAMA.  XII,  40. 

40.  The  heirs  shall  pay  the  debts  (of  a  deceased 
person). 

41.  Money  due  by  a  surety,  a  commercial  debt,  a 
fee  (due  to  the   parents  of  the   bride),  debts  con- 
tracted for  spirituous  liquor  or  in  gambling,  and  a 
fine  shall  not  involve  the  sons  (of  the  debtor). 

42.  An  (open)  deposit,  a  sealed  deposit,  an  object 
lent  for  use,  an  object  bought  (but  not  paid),  and  a 
pledge,  being  lost  without  the  fault  of  the  holder, 
(shall  not  involve)  any  blameless  person. 

43.  A  man  who  has  stolen  (gold)  shall  approach 
the  king,  with  flying  hair,  holding  a  club  in  his  hand, 
and  proclaim  his  deed. 

property  of  the  possessor.  For  how  (would  it  be  possible  that) 
a  person,  who  himself  wants  buttermilk  and  the  like,  should  allow 
a  cow  which  he  himself  has  bought,  and  which  gives  daily  a  Dro«a 
of  milk,  to  be  milked  in  the  house  of  another  person  ? '  &c.  &c. 

40.  Manu  VIII,  162;  Ya^Tzavalkya  II,  51. 

41.  Manu  VIII,    159-160;     Y%»avalkya   II,  47,    54;    Cole- 
brooke  I,  Digest  202.     Taking  iato  account  the  parallel  passages 
of  Manu  and  Ya^vzavalkya,  Haradatta  very  properly  restricts  this 
rule  to  a  bail  for  the  personal  appearance   of  an  offender.     In 
explanation  of  the  expression  '  a  commercial  debt  *  he  gives  the 
following  instance :  '  If  a  person  has  borrowed  money  from  some- 
body on  the  condition  that  he  is  to  repay  the  principal  together 
with  the  gain  thereon,  and  if  he  dies  in  a  foreign  country,  while 
travelling  in  order  to  trade,  then  that  money  shall  not  be  repaid 
by  the  son.'     The  instance  explaining  the  term   '  fee '  (sulka)  is 
as  follows :    '  If  a  person  has  promised  a  fee  (to  the  parents  of 
a  woman)  and  dies  after  the  wedding,  then  that  fee  does  not 
involve  his  son,  i.e.  need  not  be  paid  by  him.'     The  word  julka 
is,  however,  ambiguous,  and  may  also  mean  '  a  tax  or  toll.' 

42.  Manu  VIII,  189  ;  Ya^avalkya  II,  59,  66  ;  Colebrooke  II, 
Digest  I,  29.     Haradatta  declares  the  meaning  to  be,  that  in  case 
the  bailee  was  guilty  of  no  negligence  and  took  the  same  care 
of  the  deposits  &c.  as  of  his  own  property,  neither  he  nor  his  heirs 
need  make  good  the  value  of  those  which  were  lost  or  destroyed. 

43.  Apastamba  I,  9,  25,  4. 


XII,  5*-  CRIMINAL    AND    CIVIL    LAW.  245 

44.  Whether  he  be  slain  or  be  pardoned,  he  is 
purified  (of  his  guilt). 

45.  If  the  king  does  not  strike,  the  guilt  falls  on 
him. 

46.  Corporal  punishment  (must)  not  (be  resorted 
to  in  the  case)  of  a  Brahmawa. 

47.  Preventing  (a  repetition  of)  the  deed,  pub- 
licly proclaiming  his  crime,  banishment,  and  branding 
(are  the  punishments  to  which  a  Brihma«a  may  be 
subjected). 

48.  That  (king)  who  does  not  do  his  duty  (by 
inflicting  punishment)  becomes  liable  to  perform  a 
penance. 

49.  (A  man  who)  knowingly  (becomes)  the  servant 
(of  a  thief  shall  be  treated)  like  a  thief, 

50.  Likewise  he  who  (knowingly)  receives  (goods) 
from  (a  thief  or)  an  unrighteous  man'. 

51.  The  award  of  the  punishment  (must  be  regu- 
lated) by  a  consideration  (of  the  status)  of  the  criminal, 
of  his  (bodily)  strength,  of  (the  nature  of)  the  crime, 
and  whether  the  offence  has  been  repeated. 

52.  Or  a  pardon  (may  be  given)  in  accordance 
with  the  opinion  of  an  assemblage  of  persons  learned 
in  the  Vedas. 


45.  Apastamba  I,  9.  25,  5. 

46.  Manu  VIII,  124  ;  Macnaghten,  Mitakshara  III,  4,  9. 

47.  Manu  IX,  239,  241;    Apastamba  II,  10,   27,  8,   17-19; 
Macnaghten  loc.  cit.  Karmaviyoga, '  preventing  (a  repetition  of)  the 
deed,'  may  also  mean  '  suspension  from  (his  priestly)  functions.' 

48.  Apastamba  II,  n,  28,  13. 

49-50.  Manu  IX,  278;  Yogtfavalkya  II,  276. 

51.    Manu  VII,  16;  VIII,  126  ;  Ya^avalkya  I,  367. 


246  GAUTAMA.  Xin,  i. 


CHAPTER  XIII. 

1.  In  disputed  cases  the  truth  shall  be  established 
by  means  of  witnesses. 

2.  The  (latter)  shall  be  many,  faultless  as  regards 
the  performance  of  their  duties,  worthy  to  be  trusted 
by  the  kingr.  and  free  from  affection  for,  or  hatred 
against  either  (party). 

3.  (They  may  be)  .SYldras  even. 

4.  But  a  Brahma^a  must  not  be  forced  (to  give 
evidence)  at  the  word  of  a  non-Brahma«a,  except  if 
he  is  mentioned  (in  the  plaint). 

5     (Witnesses)  shall  not  speak  singly  or  without 
being  asked, 

6.  And  if,  (being  asked,)  they  do  not  answer,  they 
are  guilty  of  a  crime. 

7.  Heaven   is   their   reward,   if  they  speak   the 

XIII.  i.    Manu  VIII,  45;  Ya^vJavalkya  II.  22. 

2.  Apastamba  II,  n,  29,  7.     'Many  means  at  least  three.' — 
Haradatta. 

3.  Manu   VIII,  63.      I.e.  Madras  endowed  with  the  qualities 
mentioned  above. 

4.  Manu  VIII,  65.    'A  Brahma«a  means  here  a  .SYotriya.     If  a 
man  other  than  a  Brahmana  says :  "  This  Brahmawa  is  a  witness  of 
this  fact,"  then  the  (.Srotriya)  shall  not  be  forced  to  become,  i.e.  not 
be  taken  as  a  witness,  provided  he  has  not  been  mentioned,  i.  e.  he 
has  not  been  entered  in  the  written  plaint  (as  one  of  the  witnesses). 
But  if  he  has  been   entered  in  the  plaint,  he  certainly  becomes 
a  witness.' — Haradatta. 

5.  Manu  VIII,  79;  Macnaghten,  Mitakshara  VI,  i,  21.     In  the 
Mitakshara  the    Sutra  is  read   nasamaveta^   pr/'sh/aA  prabruyu^, 
'  witnesses  need  not  answer  if  they  are  examined  singly.'     Mitra- 
mijra  in  the  Vframitrodaya  says  that  Haradatta's  reading  of  the 
text  is  the  same,  and  that  his  explanation  does  not  agree  with  it. 

6.  Manu  VIII,  107;  \%mivalkya  II,  76-77. 

7.  Apastamba  II,  n,  29,  9-10. 


XIII,  i g.  WITNESSES.  247 

truth ;    in    the   contrary   case    hell    (will    be    their 
portion). 

8.  (Persons)  not  mentioned  (in  the  plaint),  must 
also  give  evidence, 

9.  No  objection  (can  be  raised  against  witnesses) 
in  a  case  of  (criminal)  hurt, 

10.  Nor  if  they  have  spoken  inadvertently. 

11.  If  the  sacred  law  or  the  rules  (referring  to 
worldly  matters)  are  violated,  the  guilt  (falls)   on 
the  witnesses,  the  assessors,  the  king,  and  on  the 
offender. 

12.  Some  (declare,  that  the  witnesses)  shall  be 
charged  on  oath  to  speak  the  truth. 

13.  In  the  case  of  others  than  Brahmawas  that 
(oath  shall  be  sworn)  in  the  presence  of  the  gods,  of 
the  king,  and  of  Br&hma#as. 

14.  By  false  evidence  concerning  small  cattle  a 
witness  kills  ten, 

15.  (By  false  evidence)  regarding  cows,  horses, 
men,  or  land,  in  each  succeeding  case  ten  times  as 
many  (as  in  the  one  mentioned  before), 

9.  Manu  VIII,  72  ;  Ya^avalkya  II,  72. 

10.  '  Negligence,  i.e.  inadvertence.     If  anything  has  been  spoken 
at  random  by  a  witness  In  a  conversation  referring  to  something  else 
(than  the  case),  no  blame  must  be  thrown  on  him  for  that  reason.'— 
Haradatia. 

IT.  Manu  VIII,  1 8.  The  translation  follows  Haradatta.  Perhaps 
it  would,  however,  be  as  well  to  take  dharmatantra, '  the  sacred  law 
and  the  rules  referring  to  worldly  matters/  as  a  Tatpurusha,  and  to 
translate,  'If  there  is  a  miscarriage  of  justice,  the  guilt,'  &c. 

12-13.  Apastamba  11,  n,  29,  7. 

1 4-2  2 .  Manu  VIII,  98-1  oo.  '  By  speaking  an  untruth  regarding 
them,  the  witness  kills  ten.  Ten  what  ?  Even  ten  (of  that  kind) 
regarding  which  he  has  lied.  His  guilt  is  as  great  as  if  he  actually 
killed  ten  of  them,  and  the  punishment  (is  the  same).  Equal 
penances  must  also  be  prescribed  for  both  cases.' — Haradatta. 


248  GAUTAMA.  XIII,  16. 

1 6.  Or  (by  false   evidence)   regarding  land  the 
whole  (human  race). 

1 7.  Hell  (is  the  punishment)  for  a  theft  of  land. 

1 8.  (By  false  evidence)  concerning  water  (he  in- 
curs) the  same  (guilt)  as  (for  an  untruth)  about  land, 

19.  Likewise  (by  false  evidence)  regarding  (crimi- 
nal) intercourse. 

20.  (By  false  evidence)  regarding  honey  or  clari- 
fied butter  (he   incurs)  the  same  (guilt)  as  (by  an 
untruth)  about  small  cattle, 

21.  (By  false  evidence)  about  clothes,  gold,  grain, 
and  the  Veda,  the  same  as  (by  an  untruth)  about 
kine, 

22.  (And  by  false  evidence)  regarding  a  carriage 
(or  a  beast  of  burden)  the  same  as  (by  an  untruth) 
about  horses. 

23*    A  witness  must  be  reprimanded  and  punished 
for  speaking  an  untruth. 

24.  No  guilt  is  incurred  by  giving  false  evidence, 
in  case  the  life  (of  a  man)  depends  thereon. 

25.  But  (this  rule  does)  not  (hold  good)  if  the 
life  of  a  very  wicked  (man  depends  on  the  evidence 
of  a  witness). 

26.  The  king,  or  the  judge,  or  a  Brahmawa  learned 
in  the  6astras  (shall  examine  the  witnesses). 

27.  (The  litigant)  shall  humbly  go  to  seek  the 
judge. 


23.  Manu  VIII,  119-1*3;  Ya^avalkya  II,  81, 
(literally  "  must  be  turned  out ")  means  "  must  be  reprimanded " 
in  the  presence  of  the  whole  audience,  lest  anybody  have  inter- 
course with  him.' — Haradatta. 

24-25.   Manu  VIII.  104-105;  Y%«avalkya  II,  83. 

26.  Manu  VIII,  8-9,  79 ;  Ya^«avalkya  II,  i,  3,  73. 

27.  Manu  VIII,  43.     The  meaning  of  the  Suira  is  that  the 


XIV,  6.  IMPURITY.  249 

28.  If  (the  defendant)  is  unable  to  answer  (the 
plaint)  at  once,  (the  judge)  may  wait  for  a  year. 

29.  But  (in  an  action)  concerning  kine,  draught- 
oxen,  women,  or  the  procreation  (of  offspring),  the 
defendant  (shall  answer)  immediately, 

30.  Likewise  in  a  case  that  will  suffer  by  delay. 

31.  To  speak  the  truth  before  the  judge  is  more 
important  than  all  (other)  duties. 

CHAPTER  XIV. 

1.  The  Sapi/zdfas  become  impure  by  the  death  (of 
a  relative)  during  ten  (days  and)  nights,  except  those 
who   officiate  as   priests,  who  have  performed   the 
Diksha;ziyesh/i  (or  initiatory  ceremony  of  a  .Srauta 
sacrifice),  and  those  who  are  students. 

2.  (The  impurity)  of  a  Kshatriya  lasts  for  eleven 
(days  and)  nights, 

3.  (That)  of  a  Vaisya  twelve  (days  and)  nights, 

4.  (Or),  according  to  some,  half  a  month, 

5.  (And  that)  of  a  ^udra  a  whole  month. 

6.  If  during  (a  period  of  impurity)  another  (death) 
happens,    the    (relatives)    shall   be   pure  after   (the 
lapse  of)  the  remainder  of  that  (first  period). 

judge  shall  not  promote  litigation,  and  incite  people  to  institute 
suits.  If  litigants  do  not  humbly  appear  before  him,  he  is  not 
to  send  for  them. 

28.  See  also  Narada  I,  38,  41. 

29.  Ya^wavalkya  II,  12.     Haradatta  explains  pra^anana,  'the 
procreation  (of  offspring),'  to  mean  '  marriage.' 

XIV.  i.  Manu  V,  59,  83,  93;  Ya^wavalkya  III,  18,  28;  see 
also  Apastamba  I,  5,  16,  18.  Regarding  the  meaning  of  the  term 
Sapim/a,  see  below,  Sutra  13.  This  Sutra  refers,  of  course,  to 
Brahmawas  only. 

2-3.   Manu  V,  83;  Ya^«ava!kya  III,  22. 

5.   Manu  and  Ya^«avalkya  1.  1.  cit.  6.    Manu  V,  79. 


250  GAUTAMA.  XIV,  7. 

7.  (But)  if  one  night  (only  of  the  period  of  impu- 
rity) remains  (and  another  death  happens,  they  shall 
become  pure)  after  (the  lapse  of)  two  (days  and 
nights). 

8.  (If  the  second  death  happens)  on  the  morning 
(after  the  completion  of  the  period  of  impurity,  they 
shall  be  purified)  after  three  (days  and  nights). 

9.  (The  relatives)  of  those  who  are  slain  for  the 
sake  of  cows  and  Brahmawas  (become  pure)  imme- 
diately after  the  burial, 

10.  And  (those  of  men  destroyed)  by  the  anger 
of  the  king, 

11.  (Further,  those  of  men  killed)  in  battle, 

1 2.  Likewise  (those)  of  men  who  voluntarily  (die) 
by  starving  themselves  to  death,  by  weapons,  fire, 
poison,   or   water,  by  hanging    themselves,    or   by 
jumping  (from  a  precipice). 

13.  Sapmda-relationship  ceases  with  the  fifth  or 
the  seventh  (ancestor). 

14.  (The  rules  regarding  impurity  caused  by  the 

9.  Ya#«avalkya  III,  27.      The  Sutra  may,  however,  also  be 
translated  '  the  relatives  of  those  who  have  been  killed  by  a  cow, 
or  by  a  Brdhma«a,  &c.,'  as  the  latter  case,  too,  is  mentioned  by 
Ya^«avaikya    III,    21.       The   word    anvaksham,    translated    by 
'  immediately  after  burial/  is  explained  by  Haradatta  as  follows : 
'The  corpse  is  seen,  i.e.  is  visible,  so  long;  the  meaning  is  that 
they  will  be  pure  after  having  bathed  at  the  end  of  the  burial.' 

10.  Ya^wavalkya  III,  21. 

12.  Manu  V,  89;  Ya^/7avalkya  III,  21. 

13.  Apastamba  II,  6,  15,  2.     Haradatta  states  that  the$api«</a- 
relationship  extends  to  four  degrees  in  the  case  of  the  son  of  an 
appointed  daughter  (see  below,  XXVIII,  18),  while  it  includes  the 
relatives  within  six  degrees  in  the  case  of  a  legitimate  son  of  the 
body.     In   either  case   the   term   refers   to   Sagotra-sapi«</as,  or 
Sapi#</as  who  bear  the  same  family  name  only.     The  case  of  the 
Bhinnagotra-sapiwo'as  will  be  discussed  below,  Sutra  20. 

14-16.   Manu  V,  62;  Yagtfavalkya  III,  18-19. 


XIV,  2T.  IMPURITY.  251 

death  of  a  relative  apply)  to  the  birth  (of  a  child) 
also. 

15.  (In)   that   (case   the   impurity  falls)   on   the 
parents, 

1 6.  Or  on  the  mother  (alone). 

1 7.  (The  impurity)  for  a  miscarriage  (lasts  for  a 
number  of  days  and)  nights  equal  to  (the  number  of) 
months  from  conception, 

1 8.  Or  three  days. 

19.  And  if  he  hears  (of  the  death  of  a  Sapiwda) 
after  (the  lapse  of)  ten  (days  and  nights,  the  impu- 
rity lasts  for)  one  night  together  with  the  preceding 
and  following  days, 

20.  Likewise  when  a  relative  who  is  not  a  Sapiw^a, 
a  relative  by  marriage,  or  a  fellow-student  (has  died). 

21.  For  a  man  who  studies  the  same  recension 
of  the  Veda  (the  impurity  lasts)  one  day, 

17.  Manu  V,  66;  Ya^wavalkya  III,  20.        19.  Manu  V,  75-77. 

20.  Manu  V,  8 1.     Haradatta  explains  asapiwak, '  a  kinsman  who 
is  not  a  Sapinda,'  by  Samanodaka,  i.e.  'a  kinsman  bearing  the  same 
family  name,  but  more  than  six  degrees  removed,'  and  yonisam- 
bandha,  '  a  relative  by  marriage/  by  '  the  maternal  grandfather,  a 
maternal  aunt's  sons,  and  their  sons,  &c.,  the  fathers  of  wives  and 
the  rest.'     The  latter  term,  for  which  '  a  person  related  through  a 
female'  would  be  a  more  exact  rendering  than   the  one  given 
above,  includes,  therefore,  those  persons  who,  according  to  the 
terminology  of  Manu  and  Ya^avalkya,  are  called  Bhinnagotra- 
sapiwrfas,  Bandhavas,  or  Bandhus  (see  Colebrooke,  Mitakshara  II. 
53 ;  II,  6).     Gautama's  terminology  agrees  in  this  respect  with 
that  of  Apastamba,  see  note  on  II,  5,  n,  16. 

21.  Haradatta  explains   sabrahma/iarin   by   suhr/'t,    'a  friend/ 
But  the  term  which  elsewhere  means  'a  fellow-student'  cannot 
have  that  sense  in  our  Sutra,  as  the  fellow-student  (sahSdhyayin) 
has  been  mentioned  already.      The  translation   given  above   is 
supported  by  the  manner  in  which  it  is  used  in  the  ancient  land- 
grants,   where    expressions    like    bahvr/^asabrahmaHrin    are    of 
common  occurrence. 


252  GAUTAMA.  XIV,  22. 

22.  Likewise  for  a  -Srotriya  who    dwells  in  the 
same  house. 

23.  On  touching  (i.e.  on  carrying  out)  a  corpse 
from  an  interested  motive,   the  impurity  lasts  for 
ten  days. 

24.  (The  duration  of  the  impurity)  of  a  VaLsya  and 
of  a  6tidra  (in  the  same  case)  has  been  declared  (by 
Sutras  3-5). 

25.  Or  (it  shall  last  for  these  two)  as  many  nights 
as  there  are  seasons  (in  the  year) ; 

26.  And  (the  same  rule  may  be  made  applicable) 
to  the  two  higher  (castes), 

27.  Or  (the  impurity  lasts)  three  days. 

28.  And  if  the  teacher,  his  son  or  wife,  a  person 
for  whom  (a    Brahma»a)  sacrifices  or  a  pupil  (has 
been  carried  out,  the  duration  of  the  impurity  is) 
the  same. 

22.  Manu  V,  81. 

23.  '  The  word  upaspanrana  (literally  touching)  does  not  denote 
here  simple  touching.      For  below,  Sutra  30,  bathing  with  the 
clothes  on,  will  be  prescribed  for  that.     What  does  upaspanana 
then  mean?      It   means  carrying  out   a   corpse.      For   that   an 
impurity  lasting  ten  days  falls  on  the  performer,  provided  that 
the  carrying  out  be  done  for  an  object,  i.e  with  the  intention  of 
gaining  a  fee  or  the  like,  not  for  the  sake  of  doing  one's  duty. 
The  word  impurity  is  here  repeated  in  order  to  indicate  that  the 
impurity,  here  intended,  differs  from  that  described  above.     Hence 
the  rules  given  below,   Sutra  37,  which  prescribe   sleeping  and 
sitting  on  the  ground  and  so  forth,  do  not  apply.      (The  word 
impurity)  indicates  (here)  merely  that  (the  performer  of  the  act) 
must   not    be    touched,   and   has   no    right   (to   perform    sacred 
ceremonies).' — Haradatta. 

25.  Haradatta  states  that  Gautama  does  not  simply  say  'six 
days/  because  five  seasons  only  are  to  be  reckoned  in  the  case 
of  a  Vauya,  and  six  in  the  case  of  a  Sudra. 

28.  Haradatta  asserts  that  mrz'teshu, '  have  died,'  must  be  under- 
stood. But  as  both  the  preceding  and  the  following  Sutras  refer  to 


XIV,  36.  IMPURITY.  253 

29.  And  if  a  man  of  lower  caste  carries  out  (the 
corpse  of)  one  of  higher  caste,  or  a  man  of  higher 
caste  (carries  out  the  body  of)  one  of  lower  caste, 
(the  duration  of)  the   impurity  in    these  (cases)  is 
determined  by  (the  caste  of)  the  dead  man. 

30.  On  touching  an  outcast,  a  Aa«d&la,  a  woman 
impure  on  account  of  her  confinement,  a  woman  in 
her  courses,  or  a  corpse,  and  on  touching  persons 
who  have  touched  them,  he  shall  purify  himself  by 
bathing  dressed  in  his  clothes, 

31.  Likewise  if  he  has  followed  a  corpse  (that 
was  being  carried  out), 

32.  And  (if  he    has  come  into   contact)   with    a 
dog. 

33.  Some  (declare),  that  (the  limb)  which  (a  dog) 
may  touch  (must  be  washed). 

34.  The  Sapiwd'as  shall  offer  (libations  of)  water 
for  (a  deceased  relative)  whose  A^aula-karman  (or 
tonsure)  has  been  performed, 

35.  As  well  as  for  the  wives  and  daughters  of 
such  (a  person). 

36.  Some  (declare,  that  it  must  be  done  in  the 
case)  of  married  female  relatives  (also). 

the  carrying  out  of  corpses,  it  is  impossible  to  agree  with  him. 
It  seems  to  me  that  Gautama's  rule  means,  that,  if  a  man  has 
carried  out  the  corpse  of  a  teacher,  &c.,  he  becomes  impure  for  ten, 
eleven,  or  twelve  days,  or  for  three  days  only.  See  also  Manu  V, 
91,  103  ;  Ya^T/avalkya  III,  15. 

30.  Apastamba  II,  2,  2,  8-9 ;  Manu  V,  85  ;  Ya§7/avalkya  III,  30. 

31.  Manu  V,  103  ;  Ya^»avalkya  III,  26. 
32-33.   Apastamba  I,  5,  15,  16-17. 

34.  Apastamba  II,  6,  15,  9;  Manu  V,  70.  Haradatta  observes 
that  most  Gr/hya-sutras  prescribe  the  performance  of  the  Aaula- 
karman  in  the  third  year. 

36.  Ya^Tzavalkya  III,  4. 


254  GAUTAMA.  XIV,  37. 

37.  (During   the    period    of    impurity)    all    (the 
mourners)  shall   sleep  and  sit  on  the  ground  and 
remain  chaste. 

38.  They  shall  not  clean  (themselves) ; 

39.  Nor  shall   they  eat   meat  until  (the  funeral 
oblation)  has  been  offered. 

40.  On  the  first,  third,  fifth,  seventh,  and  ninth 
(days  after  the  death)  water  (mixed  with  sesamum) 
must  be  offered. 

41.  And  the  garments  (worn  during  that  cere- 
mony) must  be  changed, 

42.  But  on  the  last  (day  they  must  be  given)  to 
men  of  the  lowest  castes. 

43.  The  parents  (shall  offer  water  for  a  son  who 
dies)  after  he  has  teethed. 

44.  If  infants,  (relatives)  who  live  in  a  distant 
country,  those  who   have  renounced  domestic  life, 
and  those  who  are  not  Sapiwrf'as,  (die),  the  purifica- 
tion is  instantaneous. 

45.  Kings  (remain  always  pure),  lest  their  busi- 
ness be  impeded, 

46.  And  a  Brahma^a,  lest  his  daily  study  of  the 
Veda  be  interrupted. 

37.   Manu  V,  73 ;  Ya^navalkya  HI,  16. 
.  39.   Manu  V,  73.  43.   Manu  V,  70. 

44.  Y%»avalkya  III,  23.      Haradatta  remarks   that   the   rule 
refers  to  those  Sapi«<fos  residing  in  foreign   countries   only,    of 
whose  death   one  may  hear  a  year  after  their  decease,   and  to 
remoter  relations   of  whose  death   one  hears  after  the  lapse  of 
ten  days;  see  Manu  V,  75-76. 

45.  Manu  V,  93-94;    Yag7?avalkya  III,  27.     Haradatta  adds 
that  the  plural  'kings'  is  used  in  order  to  include  all  rulers  and 
governors,  and  such  persons  as  the  king  wishes  to  be  pure. 

46.  Ya^avalkya  III,  28. 


XV,  g.  FUNERAL    OBLATIONS.  255 

CHAPTER  XV. 

1.  Now  (follow  the  rules  regarding)  funeral  obla- 
tions (6raddha). 

2.  He  shall  offer  (them)  to  the  Manes  on  the  day 
of  the  new  moon, 

3.  Or  in  the  dark  half  (of  the  month)  after  the 
fourth  (lunar  day), 

4.  Or  on  any  day  (of  the  dark  half)  according  to 
(the  results  he  may)  desire  ; 

5.  Or   if  (particularly  appropriate)   materials   or 
(particularly  holy)  Brahmawas  are  at  hand,  or  (the 
sacrificer   is)  near  a  (particularly  sacred)  place,  no 
restriction  as  to  time  (need  be  observed) : 

6.  Let  him  select  as  good  food  as  he  can  afford, 
and  have  it  prepared  as  well  as  possible. 

7.  He   shall   feed  an  uneven  number  (of  Brah- 
mawas),  at  least  nine, 

8.  Or  as  many  as  he  is  able  (to  entertain). 

9.  (Let    him    feed   such    as    are)   .Srotriyas    and 

XV.  i .  '  The  word  "  now  "  indicates  that  a  new  topic  begins/ — 
Haradatta.  The  rules  now  following  refer  in  the  first  instance  to 
the  Parva«a  or  monthly  Sraddha,  but  most  of  them  serve  also  as 
general  rules  for  all  the  numerous  varieties  of  funeral  sacrifices. 

2.  Manu  III,  122  ;  Ya^Tavalkya  1,  217. 

3.  Apastamba. II,  7,  16,  6.  4.   Apastamba  II,  7,  16,  6  22. 

5.  Some  of  the  most  famous  among  the  places  where  the  per- 
formance of  a  •Sra'ddha  is  particularly  efficacious  and  meritorious 
are  Gaya  in  BihSr,  Pushkara  or  Pokhar  near  Agmu,  the  Kuru- 
kshetra  near  Dehli,  Nasika  on  the  GodSvart  Pilgrims  or  persons 
passing  through  such  places  may  and  must  perform  a  .S'raddha 
on  any  day  of  the  month. 

7.   Ya^avalkya  I,  227.  8.   See  also  below,  Sutra  21. 

9.  Apastamba  II,  7.  17,  4.  Haradatta  explains  vak,  'eloquence,' 
by  '  ability  to  speak  Sanskrit,'  rupa, '  beauty.'  by  'the  proper  number 
of  limbs,'  and  vaya//sampanna,  'cf  (suitable)  age/  by  'not  too  young/ 


256  GAUTAMA.  XV,  TO, 

endowed  with  eloquence  and  beauty,  of  a  (suitable) 
age,  and  of  a  virtuous  disposition. 

10.  It  is  preferable  to  give  (food  at  a  .Sraddha)  to 
young  (men  in  ,the  prime  of  life). 

11.  Some  (declare,  that   the  age  of  the   guests 
shall  be)  proportionate  to  (that  of)  the  Manes. 

12.  And  he  shall  not  try  to  contract  a  friendship 
by  an  (invitation  to  a  vSraddha). 

13.  On  failure  of   sons  (the   deceased    person's) 
Sapi«</as,  the  Sapi^as  of  his  mother,  or  his  pupils 
shall  offer  (the  funeral  oblations), 

14.  On  failure  of  these  an  officiating  priest  or  the 
teacher. 

15.  The   Manes   are   satisfied  for   a   month    by 
gifts   of   sesamum,   Masha-beans,   rice,   barley,  and 
water, 

For  (three)  years  by  fish  and  the  flesh  of  common 
deer,  spotted  deer,  hares,  turtles,  boars,  and  sheep, 

For  twelve  years  by  cow's  milk  and  messes  made 
of  milk, 

For  a  very  long  time  by  the  flesh  of  (the  crane 
called)  Vardhrlwasa,  by  Ocymum  sanctum  (sacred 
Basil),  and  by  the  flesh  of  goats,  (especially)  of  a  red 
(he-goat),  and  of  a  rhinoceros,  (if  these  dishes  are) 
mixed  with  honey. 

1 6.  Let  him  not  feed  a  thief,  a  eunuch,  an  out- 
cast, an  atheist,  a  person  who  lives  like  an  atheist, 


11.  I.e.  in  honour  of  the  father  a  young  man  is  to  be  invited, 
in  honour  of  the  grandfather  an  old  man,  and  in  honour  of  the 
great-grandfather  a  very  old  man. 

12.  Apastamba  II,  7,  17,  4,  8;  Manu  III,  140. 

15.  Apastamba  II,  7,  16,  23— II,  7,  17,  3;  II,  8,  18,  13. 

1 6.  Apastamba  II.  7,  17,  21.     'A  destroyer  of  the  sacred  fire 
(virahan),  i.e.  one  \vho  extinguishes  intentionally  the  (domestic)  fire 


XT,  18.  FUNERAL   OBLATIONS.  257 

the  destroyer  of  the  sacred  fire,  (the  husband  of)  a 
younger  sister  married  before  the  elder,  the  hus- 
band of  an  elder  sister  whose  youngest  sister  was 
married  first,  a  person  who  sacrifices  for  women  or 
for  a  multitude  of  men,  a  man  who  tends  goats, 
who  has  given  up  the  fire-worship,  who  drinks 
spirituous  liquor,  whose  conduct  is  blamable,  who  is 
a  false  witness,  who  lives  as  a  door-keeper ; 

1 7.  Who  lives  with  another  man's  wife,  and  the 
(husband)  who  allows  that  (must  not  be  invited) ; 

1 8.  (Nor  shall  he  feed)  a  man  who  eats  the  food 
of  a   person   born   from   adulterous  intercourse,  a 
seller  of  Soma,  an  incendiary,  a  poisoner,  a  man  who 
during  studentship  has  broken  the  vow  of  chastity, 
who  is  the  servant  of  a  guild,  who  has  intercourse 
with   females  who  must   not  be  touched,  who   de- 
lights in   doing   hurt,  a    younger   brother   married 
before  the  elder  brother,  an  elder  brother  married 
after  his  younger  brother,  an  elder  brother  whose 


out  of  hatred  against  his  wife,  and  for  the  like  reasons.' — Haradatta. 
He  also  remarks  that  some  read  agredidhishu  instead  of  agredi- 
dhishu,  and  he  proposes  to  explain  the  former,  on  the  authority  of 
Yyaghra  and  of  the  Naigha^/ukas,  as  '  a  Brahmawa  whose  wife  has 
been  wedded  before  to  another  man.' 

17.  My  MSS.  make  two  Sutras  out  of  Professor  Stenzler's  one, 
and  read  upapatLfc  \  yasya  ^a  saA.     The  sense  remains  the  same, 
but  the  latter  version  of  the  text  is,  I  think,  the  correct  one. 

1 8.  Haradatta  says  that  ku«</a.rin  may  also  mean  'he  who  eats 
out  of  a  vessel  called  ku«</a,'  as  the  people  have  in  some  countries 
the  habit  of  preparing  their  food  and  afterwards  eating  out  of  the 
kuwda.      Haradatta   explains   tyaktatman,   'one  who  despairs  of 
himself,'  by  '  one  who  has  made  an  attempt  on  his  own  life,  and 
has  tried  to  hang  himself,  and  the  like.'     He  remarks  that  some 
explain   durvala,   '  a.  bald   man,'   by  nirvesh/ita^epha.      He   who 
neglects  the  recitation  of  the  sacred  texts,  i.e.  of  those  texts  which, 
like  the  Gayatri,  ought  to  be  recited. 

[2]  S 


258  GAUTAMA.  XV,  19. 

junior  has  kindled  the  sacred  fire  first,  a  younger 
brother  who  has  done  that,  a  person  who  despairs 
of  himself,  a  bald  man,  a  man  who  has  deformed 
nails,  or  black  teeth,  who  suffers  from  white  leprosy, 
the  son  of  a  twice-married  woman,  a  gambler,  a 
man  who  neglects  the  recitation  (of  the  sacred 
texts),  a  servant  of  the  king,  any  one  who  uses 
false  weights  and  measures,  whose  only  wife  is  a 
.Sudra  female,  who  neglects  the  daily  study,  who 
suffers  from  spotted  leprosy,  a  usurer,  a  person  who 
lives  by  trade  or  handicrafts,  by  the  use  of  the  bow, 
by  playing  musical  instruments,  or,  by  beating  time, 
by  dancing,  and  by  singing ; 

19.  Nor,  (sons)  who  have  enforced  a  division  of 
the  family  estate  against  the  wish  of  their  father. 

20.  Some  (allow)  pupils  and  kinsmen  (to  be  in- 
vited). 

21.  Let   him   feed   upwards   of  tjhree   (or)    one 
(guest)  endowed  with   (particularly)  excellent   qua- 
lities. 

22.  If  he  enters  the  bed  of  a  .Sudra  female  im- 
mediately after   partaking  of  a  funeral  repast,  his 
ancestors  will  lie  for  a  month  in  her  ordure. 

23.  Therefore  he  shall  remain  chaste  on  that  day. 

19.  Below,  XXVIII,  2,  it  will  be  prescribed  that  the  division  of 
the  family  estate  may  take  place  during  the  lifetime  of  the  father 
with  his  consent.  From  this  Sutra  it  would  appear  that  sons 
could  enforce  a  division  of  the  ancestral  estate  against  his  will, 
as .  Ya^wavalkya  also  allows  (see  Colebrooke,  Mitakshara  I,  6, 
5-1 1),  and  that  this  practice,  though  legal,  was  held  to  be  contra 
bonos  mores. 

ao.  Apastamba  II,  7,  17,  5-6. 

21.  According  to  Haradatta,  this  Sutra  is  intended  as  a  modi- 
fication of  Sutra  8. 

22.  Manu  III,  250.  23.  Manu  III,  188. 


XVI,  r.       THE  STUDY  OF  THE  VEDA.         259 

24.  If  (a  funeral  offering)  is  looked  at  by  dogs, 
A'awdalas,  or  outcasts,  it  is  blemished. 

25.  Therefore  he  shall  offer   it   in   an  enclosed 
(place), 

26.  Or  he  shall  scatter  grains  of  sesamum  over  it, 

27.  Or  a  man  who  sanctifies  the  company  shall 
remove  the  blemish. 

28.  Persons  who  sanctify  the  company  are,  any 
one  who  knows  the  six  Ahgas,  who  sings  the  Gye- 
sh^a-samans,  who  knows  the  three  texts  regarding 
the  Na£iketa-fire,  who  knows  the  text  which  con- 
tains thrice  the  word  Madhu,  who  knows  the  text 
which  thrice  contains  the  word  Supar«a,  who  keeps 
five  fires,  a  Snataka,  any  one  who  knows  the  Man- 
tras and  Brahma^as,  who   knows   the  sacred  law, 
and  in  whose  family  the  study  and  teaching  of  the 
Veda  are  hereditary. 

29.  (The  same  rule  applies)  to  sacrifices  offered 
to  gods  and  men. 

30.  Some  (forbid  the  invitation  of)  bald  men  and 
the  rest  to  a  funeral  repast  only. 

CHAPTER  XVI. 

i.  The  annual  (term  for  studying  the  Veda)  be- 
gins on  the  full  moon  of  the  month  Sra.va.na.  (July- 
August)  ;  or  let  him  perform  the  Upakarman  on 


24.  Apastamba  II,  7,  17,  20.  28.  Apastamba  II.  7,  17,  22. 

29-30.   Manu  III,  132-137,  148-149. 

XVI.  i.  Apastamba  I,  3,  9,  i.  The  Upakarman  is  the  ceremony 
•which  is  annually  performed  at  the  beginning  of  the  course  of 
study,  and  it  is  obligatory  on  householders  also;  see  Apastamba 
II,  2,  5,  i.  A^andS/ttsi,  'the  Vedic  texts,'  i.e.  the  Mantras  and 
Brahma«as.  The  Angas  may  be  studied  out  of  term ;  see  Apa- 
stamba I,  3,  9,  3  note. 

S  2 


260  GAUTAMA.  XVI,  2. 

(the  full  moon  of)  Bhadrapada  (August-September) 
and  study  the  Vedic  texts, 

2.  During  four  months  and  a  half,  or  during  five 
months,  or  as  long  as  the  sun  moves  towards  the 
south. 

3.  Let  him  remain  chaste,  let  him  not  shave,  nor 
eat  flesh  (during  that  period) ; 

4.  Or  (this)  restrictive  rule  may  (be  observed) 
during  two  months. 

5.  He  shall   not   recite  the  Veda,   if  the   wind 
whirls  up  the  dust  in  the  day-tirne, 

6.  Nor  if  it  is  audible  at  night, 

7.  Nor  if  the  sound  of  a  Va«a,  of  a  large  or 
a  small  drum,  the  noise  of  a  chariot,  and  the  wail 
of  a  person  in  pain  (are  heard), 

8.  Nor  if  the  barking  of  many  dogs  and  jackals, 
or  the  braying  of  many  donkeys  (is  heard), 

9.  Nor  if  (the  sky  appears  flaming)  red,  a  rainbow 
(is  seen),  or  hoar-frost  (lies  on  the  ground), 

10.  Nor  if  clouds  rise  out  of  season. 

11.  (Let  him  not  study)  when  he  feels  the  neces- 
sity to  void  urine  or  excrements, 

12.  Nor  at  midnight,  in  the  twilight,  and  (while 
standing)  in  the  water, 

13.  Nor  while  rain  falls. 

2.  Apastamba  I,  3,  9,  2-3. 

3.  This  Sutra  and  the  following  one  refer  to  a  teacher  or  to  a 
householder  who  again  goes  through  the  Veda;  see  Apastamba  II, 
2,  5>  i5>Ai6. 

5-6.   Apastamba  I,  3,  n,  8. 

7-8.   Apastamba  I,  3,  10,  19.    A  V&«a  is  stated  to  be  a  kind  of 
lute,  or  harp,  with  a  hundred  strings. 

9.  Apastamba  I,  3,  n,  25,  31. 

10.  Apastamba  I,  3,  n,  31.  n.  Manu  IV,  109. 

12.  Apastamba  I,  3,  n,  15,  17;  Manu  IV,  109. 

13.  Manu  IV,  103.  * 


XVI,  23.      THE  STUDY  OF  THE  VEDA.  26 1 

14.  Some  (declare,  that  the  recitation  of  the  Veda 
must  be  interrupted  only)  when  (the  rain)  is  dripping 
from  the  edge  of  the  roof. 

15.  (Nor  shall  he  study)  when  the  teachers  (of 
the  gods  and  Asuras,  i.e.  the  planets  Jupiter  and 
Venus)  are  surrounded  by  a  halo, 

1 6.  Nor  (when  this  happens)  to  the  two  (great) 
lights  (the  sun  and  the  moon), 

1 7.  (Nor)  while  he  is  in  fear,  riding  in  a  carriage 
or  on  beasts  of  burden,  or  lying  down,  nor  while  his 
feet  are  raised, 

1 8.  (Nor)  in  a  burial-ground,  at  the  extremity  of 
a  village,  on  a  high-road,  nor  during  impurity, 

19.  Nor  while  a  foul  smell  (is  perceptible),  while 
a  corpse  or  a  A'a»^ala  (is)  in  (the  village),  nor  in  the 
neighbourhood  of  a  .Sudra, 

20.  Nor  while  (he  suffers  from)  sour  eructations. 

2 1 .  The  /fog-veda  and  the  Ya^ur-veda  (shall  not  be 
studied)  while  the  sound  of  the  Samans  (is  heard). 

22.  The  fall  of  a  thunderbolt,  an  earthquake,  an 
eclipse,  and  (the  fall  of)   meteors  (are  reasons  for 
discontinuing  the  reading  of  the  Veda)  until   the 
same  time  (next  day), 

23.  Likewise   when   it   thunders  and   rains   and 

15.  'Another  (commentator  says):    " Parivesha«a,  being   sur- 
rounded by  a  halo,  means  bringing  food."  .  .  .  (The  Sutra  means, 
therefore),  He  shall  not  study  while  his  teacher  eats.' — Haradatia. 

1 6.  Apastamba  I,  3,  ir,  31. 

17.  Apastamba  I,  3,  9,  27;    I,  3,  n,    12;    Manu  IV,   112; 
Ya^wavalkya  I,  150. 

1 8.  Apastamba  I,  3,  9,  4,  6;  I,  3,  to,  2,  4  ;  I,  3,  n,  9. 

19.  Apastamba  I,  3,  10,  24;  I,  3,  9,  6,  14-15- 

20.  Apastamba  I,  3,  10,  25.  21.   Apastamba  I,  3,  10,  19. 

22.  Apastamba  I,  3,  n,  30. 

23.  Apastamba  I,  3,  n,  29;  Manu  IV,  29. 


262  GAUTAMA.  XVI,  24. 

when  lightning  (flashes  out  of  season)  after  the  fires 
have  become  visible  (in  the  twilight). 

24.  (If    these    phenomena    appear)   during    the 
(rainy)   season,  (the  reading   must  be  interrupted) 
for  a  day  (or  a  night), 

25.  And  if   lightning   (is  observed)   during   the 
night,  (the  recitation  of  the  Veda   shall  be  inter- 
rupted) until  the  third  watch. 

26.  If  (lightning)  flashes  during  the  third  part 
of  the  day  or  later,  (the  Veda  must  not  be  read) 
during  the  entire  (following  night). 

27.  (According  to  the  opinion)  of  some,  a  fiery 
meteor  (has  the  same  effect)  as  lightning, 

28.  Likewise  thunder  (which  is  heard)  during  the 
last  part  of  the  day, 

29.  (Or)  also  in  the  twilight. 

A 

24.  Apastamba  I,  3,  9,  22.     The  above  translation  follows  the 
reading  of  my  MSS.,  which   differ  very   much   from   Professor 
Stenzler's  edition.     According  to  them  the  commentary  on   the 
latter  part  of  Sutra  23  and  on  Sutra  24  runs  as  follows :  .  .  .  pra- 
tyekam  akalika  anadhyayahelava//  I  apart&v  idam  I  r/tav  aha  II 

AHA  JWTAU  n  24  tl 

Varshartiv  ete  yadi  bhaveyuA  sandhyaya/n  tadaharmStram  ana- 
dhyayaA  I  prataj^et  I  saya/»  tu  ratrav  anadhyaya  ityarthasiddhatvSd 
anuktam  li  .  .  .  'are  each  reasons  for  discontinuing  the  recita- 
tion until  the  same  time  next  day.  This  (rule)  refers  to  other 
times  than  the  rainy  season.  He  now  declares  (the  rule)  for  the 
Tainy  season : 

24.   "During  the  (rainy)  season  for  a  day." 

'  If  these  (phenomena)  happen  in  the  twilight  during  the  rainy 
season,  the  interruption  of  the  study  lasts  for  that  day  only,  pro- 
vided (they  happen)  in  the  morning.  But  if  they  happen  in  'the 
evening,  study  is  forbidden  during  the  night.  As  this  is  clear 
from  the  context,  it  has  not  been  declared  specially/ — Haradatta. 
I  suspect  that  Professor  Stenzler' spreading  apartau  is  a  correction, 
made  by  an  ingenious  Pandit,  of  an  old  varia  lectio  '  ahartau '  for 
aha  nltau,  which  is  found  in  one  of  my  MSS.  (C)  also. 

25.  Apastamba  I,  3,  9,  21. 


XVI,  37-       THE  STUDY  OF  THE  VEDA.          263 

30.  (If  thunder  is  heard)  before  midnight,  (the 
study  of  the  Veda  must  be  interrupted)  during  the 
whole  night. 

31.  (If  it  is  heard)  during  the  (early  part  of  the) 
day,  (the  interruption  must  continue)  as  long  as  the 
sun  shines, 

32.  Likewise  if  the  king  of  the  country  has  died. 

33.  If  one  (pupil)  has  gone  on  a  journey  (and) 
another  (stays)  with  (the  teacher,  the  study  of  the 
Veda  shall  be   interrupted  until  the  absentee   re- 
turns). 

34.  When  an  attack   (is  made  on  the  village), 
or  a  fire  (breaks  out),  when  one  Veda  has  been 
completed,  after  (an  attack  of)  vomiting,  when  he 
has  partaken  of  a  funeral  repast  or  of  a  dinner  on 
the  occasion  of  a  sacrifice  offered  to  men,  (the  study 
of  the  Veda  shall  be  interrupted)  for  a  day  and 
a  night, 

35.  Likewise  on  the  day  of  the  new  moon. 

36.  (On  the  latter  occasion  it  may  also  be  inter- 
rupted) for  two  days* 

37.  (The  Veda  shall  not  be  studied  for  a  day 
and  a  night)  on  the  full  moon  days  of  the  months 
Karttika,  Phalgu«a,  and  Ashad^a. 

30.   Apastamba  I,  3,  9,  23. 

33.  Apastamba  I,   3,   n,    n.     Haradatta   adds   that   others 
enjoin  a  stoppage  of  the  Veda-study  from  the  hour  of  the  de- 
parture until  the  same  hour  on  the  following  day,  while  another 
commentator  gives  the  following  explanation:    'All,  indeed,  the 
teacher  and  the  rest,  shall,  on  that  day,  not  even  recite  the  Veda 
in  order  to  remember  it.' 

34.  Apastamba  I,  3,  9,  25;  I,  3,  10,  22,  28-30;  I,  3,  n,  6,30; 
Manu  IV,  118.     Haradatta  is  in  doubt  whether  'a  sacrifice  offered 
in  honour  of  men '  means  a  SawskSra,  or  a  sacrifice  to  gods,  like 
Kumara,  who  formerly  were  men;  see  Apastamba  I,  3,  n,  3. 

36.  Apastamba  I,  3,  9,  28.  37.  Apastamba  I,  3,  to,  i. 


264  GAUTAMA.  XVI,  3?. 

38.  On  the  three  Ash/akas  (the  Veda  shall  not 
be  studied)  for  three  (days  and)  nights. 

39.  Some  (declare,  that  the  rule  applies)  to  the 
last  Ash/aka  (only). 

40.  (On  the  occasion  of)  the  annual  (Upakarman 
and  Utsarga  the  reading  shall  be  interrupted)  on 
the  day  (of  the  ceremony)  and  those  preceding  and 
following  it. 

41.  All  (teachers  declare,  that  the  reading  shall 
be  interrupted  for  three  days)  when  rain,  thunder, 
and  lightning  (are  observed)  simultaneously, 

42.  When  the  rain  is  very  heavy,  (the  reading 
shall  be  interrupted  as  long  as  it  lasts). 

43.  On    a    festive    day  (the    reading   shall    be 
stopped)  after  the  (morning)  meal, 

44..  And  he  who  has  begun  to  study  (after  the 
Upakarman  shall  not  read)  at  night  for  four 
Muhurtas. 

45.  Some  (declare,  that  the  recitation  of  the  Veda 
is)  always  (forbidden)  in  a  town. 

46.  While  he  is  impure  (he  shall)  not  even  (recite 
the  Veda)  mentally. 

38.  Apastamba  I,  3,  10,  2.  Regarding  the  meaning  of  the  word 
Ash/aka,  see  above,  VIII,  18  note. 

40.   Apastamba  I,  3,  10,  2.  41.   Apastamba  I,  3,  u,  27. 

42.  Apastamba  I,  3,  n,  28. 

43.  Haradatta  explains  'a  festive  day'  to  mean  the  day  of  the 
initiation  and  the  like,  but  see  Apastamba  I,  3,  n,  20. 

44.  Haradatta  explains  this  Sutra  as  equivalent  to  Apastamba  I, 
3,  9,  i.     He  adds  that  another  commentator  reads  pradhitasya 
£a  as  a  separate  Sutra,  interpreting  it  to  mean,  'And  a  person 
who  has  performed  the  Upakarman  (shall  not  study  after  dinner),' 
and  refers  the  words  'at  night  for  four  Muhurtas'  to  the  pro- 
hibition to  read  on  the  evening  of  the  thirteenth  day  of  the  dark 
half  of  the  month. 

45.  Manu  IV,  116.  46.   Apastamba  I,  3,  n,  25. 


XVII,  6.  EATING   AND   FORBIDDEN   FOOD.  265 

47.  (The   study)  of  those  who   offer   a   funeral 
sacrifice  (must  be  interrupted)  until  the  same  time 
next  day, 

48.  Even  if  uncooked   grain   is   offered   at    the 
funeral  sacrifice. 

49.  And  (those  rules  regarding  the  stoppage  of 
the  reading  must  be  observed),  which  they  teach  in 
the  several  schools. 

CHAPTER  XVII. 

1.  A  Brahmawa  may  eat  the  food  given  by  twice- 
born  men,  who  are  praised  for  (the  faithful  perform- 
ance of  their)  duties, 

2.  And  he  may  accept  (other  gifts  from  them). 

3.  Fire-wood,  water,  grass,  roots,  fruits,  honey, 
(a  promise  of)  safety,  food  brought  unsolicited,  a 
couch,  a  seat,  shelter,  a  carriage,  milk,  sour  milk, 
(roasted)  grain,  small  fish,  millet,  a  garland,  venison, 
and  vegetables,  (spontaneously  offered  by  a  man)  of 
any  (caste)  must  not  be  refused, 

4.  Nor  anything  else  that  may  be  required  for 
providing  for  (the  worship  of  the)  Manes  and  gods, 
for  Gurus  and  dependents. 

5.  If  the  means  for   sustaining   life  cannot   (be 
procured)  otherwise,   (they  may  be  accepted)  from 


6.    A  herdsman,  a  husbandman,  an  acquaintance 

A  A 

47.   Apastamba  ibidem.  49.   Apastamba'I,  3,  n,  38. 

XVII.    i.   Apastamba  I,  6,  1  8,  13. 

3.  Apastamba  I,  6,  18,  i  ;  I,  6,  19,  13;  Manu  IV,  247-250. 

4.  Manu  IV,  251.     Gurus,   i.e.   parents   and  other  venerable 
persons. 

5.  Apastamba  I,  6,  18,  14. 

6.  Manu  IV,  253;  Y%«avalkya  I,  166. 


266  GAUTAMA.  XVII,  7. 

of  the  family,  a  barber,  and  a  servant  are  persons 
whose  food  may  be  eaten, 

7.  And  a  trader,  who  is  not  (at  the  same  time) 
an  artisan. 

8.  (A  householder)  shall  not  eat  every  day  (the 
food  of  strangers). 

9.  Food  into  which  a  hair  or  an  insect  has  fallen 
(must  not  be  eaten), 

10.  (Nor)  what  has  been  touched  by  a  woman 
during  her  courses,  by  a  black  bird,  or  with  the 
foot, 

11.  (No,r)  what  has  been  looked  at  by  the  mur- 
derer of  a  learned  Brahmawa, 

12.  (Nor)  what  has  been  smelt  at  by  a  cow, 

1 3.  (Nor)  what  is  naturally  bad, 

14.  Nor  (food)  that  (has  turned)  sour  by  itself;' 
excepting  sour  milk, 

15.  (Nor)  what  has  been  cooked  twice, 

1 6.  (Nor)   what   (has  become)   stale   (by  being 

7.  E.g.  a  man  who  sells  pots,  but  does  not  make  them. 

8.  Manu  III,  104;  Ya^zavalkya  I,  112. 

9.  Apastamba  I,  5,  16,  23,  26. 

10.  Apastamba  I,  5,  16,  27,  30.    Haradatta  explains  'a  black 
bird '  by  '  a  crow/  and  no  doubt  the  crow,  as  the  Jfandala.  among 
birds,  is  intended  in  the  first  instance. 

11.  Manu  IV,  208;  Ya^wavalkya  I,  167. 

12.  Manu  IV,  209;  Ya^«avalkya  I,  168. 

13.  'What  has  been  given  in  a  contemptuous  manner  by  the 
host,  or  what  is  not  pleasing  to  the  eater,  that  is  called  bhava- 
dush/a,  "naturally  bad.'" — Haradatta.    The  second  seems  to  be 
the  right  explanation,  as  food  falling  under  the  first  is  mentioned 
below,  Sutra  21. 

14.  Apastamba  I,  5,  17,  18,  20. 

15.  Haradatta  states  that  this  rule  does  not  refer  to  dishes 
the  preparation  of  which  requires  a  double  cooking,  but  to  those 
which  ordinarily  are  cooked  once  only. 

1 6    Apaatamba  I,  5,  17,  17.    Haradatta  says  that  food  prepared 


XVII,  20.         EATING   AND   FORBIDDEN   FOOD.  267 

kept),  except  vegetables,  food  that  requires  masti- 
cation, fatty  and  oily  substances,  meat  and  honey. 

17.  (Food  given)  by  a  person  who  has  been  cast 
off  (by  his  parents),  by  a  woman  of  bad  character, 
an  Ablmasta,  a  hermaphrodite,  a  police-officer,  a 
carpenter,  a  miser,  a  jailer,  a  surgeon,  one  who 
hunts  without  using  the  bow,  a  man  who  eats  the 
leavings  (of  others),  by  a  multitude  (of  men),  and  by 
an  enemy  (must  not  be  eaten), 

1.8.  Nor  what  is  given  by  such  men  who  defile 
the  company  at  a  funeral  dinner,  as  have  been 
enumerated  before  bald  men ; 

19.  (A  dinner)  which  is  prepared  for  no  (holy) 
purpose  or  where  (the  guests)  sip  water  or  rise 
against  the  rule, 

20.  Or  where   (one's)   equals  are   honoured    in 
a  different  manner,  and  persons  who  are  not  (one's) 


for  the  morning  meal  and  kept  until  supper  is  also  called  paryushita, 
'stale.' 

17.  For  this  and  the  following  Sutras,  see  Apastamba  I,  6,  18, 
16— I,  6,  19,  i;   Manu  IV,  205-217;  Ya^»avalkya  I,  161-165. 
An  Abhiwsta  is  a  person  who  is  wrongly  or  falsely  accused  of 
a  heinous  crime,  see  Apastamba  I,  9,  24,  6-9.    Haradatta  adduces 
the  explanation  'hermaphrodite'  for  anapade-rya  as  the  opinion  of 
others.     He  himself  thinks  that  it  means  'a  person  not  worthy  to 
be  described  or  named.'     '  One  who  hunts  without  using  the  bow ' 
is  a  poacher  who  snares  animals.    Snaring  animals  is  a  favourite 
occupation  of  the  non-Aryan  tribes,  such  as  VSghris,  Bhils,  and 
Kolis. 

1 8.  See  above,  XV,  15-18,  where  'bald  men'  occupy  the  four- 
teenth place  in  Sutra  18. 

19.  Apastamba  I,  5,  17,  3;  Manu  IV,  212.    That  is  called  'food 
(prepared)  for  no  (sacred)  purpose'  which  a  man  cooks  only  for 
himself,  not  for  guests  and  the  rest,  see  Apastamba  II,  4,  8,  4 ; 
Manu  V,  7. 

.20.  Apastamba  I,  5,  17,  2. 


268  GAUTAMA.  XVII,  21. 

equals  are  honoured  in  the  same  manner  (as  oneself, 
must  not  be  eaten), 

21.  Nor  (food  that  is  given)  in  a  disrespectful 
manner. 

22.  And  the  milk  which  a  cow  gives  during  the 
first  ten  days  after  calving  (must  not  be  drunk), 

23.  Nor  (that)  of  goats  and  buffalo-cows  (under 
the  same  conditions). 

24.  (The   milk)   of  sheep,  camels,  and   of  one- 
hoofed  animals  must  not  be  drunk  under  any  cir- 
cumstances, 

25.  Nor  (that)  of  animals  from  whose  udders  the 
milk  flows  spontaneously,  of  those  that  bring  forth 
twins,  and   of   those   giving   milk   while   big   with 
young, 

26.  Nor  the  milk  of  a  cow  whose  calf  is  dead 
or  separated  from  her. 

27.  And  five-toed  animals  (must)  not  (be  eaten) 
excepting  the  hedgehog,   the  hare,  the  porcupine, 
the  iguana,  the  rhinoceros,  and  the  tortoise, 

28.  Nor  animals  which  have   a  double   row   of 
teeth,  those  which  are  covered  with  an  excessive 
quantity  of  hair,  those  which  have  no   hair,  one- 
hoofed  animals,  sparrows,  the  (heron  called)  Plava, 
Brahman!  ducks,  and  swans, 


21.   Apastamba  I,  5,  17,  4. 

22-23.   Apastamba  I,  5,  17,  24. 

24.  Apastamba  I,  5,  17,  23.  25.  Apastamba  I,  5,  17,  23. 

26.  Manu  V,  8;  Ya^wavalkya  I,  170. 

27.  Apastamba  I,  5,  17,37. 

28.  Apastamba  I,  5,  17,  29,  33,  35.     Haradatta  gives  as  an 
example  of  '  animals  covered  with  an  excessive  quantity  of  hair ' 
the  Yak  or  Bos  grunniens,  and  of  '  those  that  have  no  hair '  snakes 
and  the  like. 


XVII,  36.          EATING    AND    FORBIDDEN    FOOD.  269 

29.  (Nor)  crows,  herons,  vultures,   and   falcons, 
(birds)  born  in  the  water,  (birds)  with  red  feet  and 
beaks,  tame  cocks  and  pigs, 

30.  (Nor)  milch-cows  and  draught-oxen, 

31.  Nor  the  flesh  of  animals  whose  milk-teeth 
have  not  fallen  out,  which   are  diseased,  nor   the 
meat   of    those    (which   have   been   killed)    for   no 
(sacred)  purpose, 

32.  Nor  young  sprouts,  mushrooms,  garlic,  and 
substances  exuding  (from  trees), 

33.  Nor  red  (juices)  which  issue  from  incisions. 

34.  Woodpeckers,    egrets,    ibis,  parrots,    cormo- 
rants, peewits,  and  flying  foxes,  (as  well  as  birds) 
flying  at  night,  (ought  not  to  be  eaten). 

35.  Birds   that   feed   striking   with    their   beaks, 
or  scratching   with   their   feet,    and    are   not   web- 
footed  may  be  eaten, 

36.  And  fishes  that  are  not  misshapen, 


29.  Apastamba  I,  5,  17,  29,  32,  34,  35;  Ya^7avalkya  I,  173. 

30.  Apastamba  I,  5,  17,  29-30. 

31.  Aitareya-brahmawa  VII,  14.     For  the  explanation  of  vr/tha- 
ma/wsa,  '  the  flesh  (of  animals   killed)  for  no  (sacred)  purpose,' 
Haradatta  refers  back  to  Sutra  19,  but  see  also  the  Petersburg 
Diet.  s.  v.  vn'tha1. 

A 

32.  Apastamba  I,  5,  17,  26,  28;  Manu  V,  5,  6,  19. 

34.  Manu  V,   12;   Y%wavalkya  I,   173.     Haradatta  explains 
mandhala  by  vagvada,  which  seems  to  be  the  same  as  the  bird 
vagguda  (Manu  XII,  64).     Mandhala  is  not  found  in  our  dic- 
tionaries, but  it  apparently  is  a  vicarious  form  for  mSnthala,  which 
occurs  in  the  Va^-asaneyi-eawhita,  and  is  said  to  be  the  name  of 
a  kind  of  mouse  or  rat.     It  seems  to  me  that  the  large  herbivorous 
bat,  usually  called  the  flying  fox  (in  Gu^aratt  vagud  or  vagul)  is 
really  meant,  which,  by  an  inaccurate  observer,  might  be  described 
both  as  a  bird  and  as  a  kind  of  rat.     See  also  VasishMa  XIV,  48. 

35.  Apastamba  I,  5,  17,  32-33. 

36.  Apastamba  I,  5,  17,  38-39. 


270  GAUTAMA.  XVII,  37. 

37.  And  (animals)   that  must  be  slain  for  (the 
fulfilment  of)  the  sacred  lav/. 

38.  Let  him  eat  (the  flesh  of  animals)  killed  by 
beasts  of  prey,  after  having  washed  it,  if  no  blemish 
is  visible,  and  if  it  is  declared  to  be  fit  for  use  by 
the  word  (of  a  Brahmawa). 

CHAPTER  XVIII. 

1.  A  wife  is  not  independent  with  respect  to  (the 
fulfilment  of)  the  sacred  law. 

2.  Let  her  not   violate  her  duty  towards   her 
husband. 

3.  Let  her  restrain  her  tongue,  eyes,  and  (organs 
of)  action. 

4.  A  woman  whose  husband  is  dead  and  who  de- 
sires offspring  (may  bear  a  son)  to  her  brother-in-law. 

37.  I.e.    animals   offered   at    .Sraddhas    and    .SYauta-sacrifices, 
though  under  other  circumstances  forbidden,  may  be  eaten  both 
by  the  priests  and  other  Brahma«as. 

38.  Haradacta  takes  vyala,  'beasts  of  prey,'  to  mean  sporting 
dogs,  which  no  doubt  are  also  intended. 

XVIII.  i.  Manu  V,  155.  This  Sutra  refers  in  the  first  instance 
to  the  inability  of  wives  to  offer  on  their  own  account  Srauta  or 
Gr*"hya-sacrifices,  or  to  perform  vows  and  religious  ceremonies 
prescribed  in  the  Pura«as,  without  the  permission  of  their  husbands. 
As  the  word  stri  means  both  wife  and  woman,  its  ulterior  meaning 
is,  that  women  in  general  are  never  independent ;  see  Manu  V,  1 48  ; 
IX,  3 ;  Ya^Tzavalkya  I,  85. 

2.  Apastamba  II,  10,  27,  6;  Manu  IX,  102. 

3.  Manu  V,  166;  Ya^»avalkya  I,  87. 

4.  Apastamba  II,  10,  27,  2-3;  Manu  IX,  59-60;  Ya^«avalkya 
I,  68.    Apati,  '  she  whose  husband  is  dead,'  means  literally,  '  she 
who  has  no  husband.'    But  as  the  case  of  a  woman  whose  husband 
has  gone  abroad,  is  discussed  below,  it  follows  that  the  former 
translation  alone  is  admissible.    It  must,  of  course,  be  understood 
that  the  widow  has  no  children. 


XVIII,  14-  WOMEN.  271 

5.  Let  her  obtain  the  permission  of  her  Gurus, 
and   let  her  have   intercourse    during  the   proper 
season  only. 

6.  (On  failure  of  a  brother-in-law  she  may  obtain 
offspring)  by  (cohabiting  with)  a  Sapix/dfa,  a  Sagotra, 
a  Samcinapravara,  or  one  who  belongs  to  the  same 
caste. 

7.  Some   (declare,  that  she  shall  cohabit)  with 
nobody  but  a  brother-in-law. 

8.  (She  shall)  not  (bear)  more  than  two  (sons). 

9.  The  child  belongs  to  him  who  begat  it, 

10.  Except  if  an  agreement  (to  the  contrary  has 
been  made). 

1 1 .  (And  the  child  begotten  at)  a  living  husband's 
(request)  on  his  wife  (belongs  to  the  husband). 

12.  (But  if  it  was  begotten)   by  a  stranger  (it 
belongs)  to  the  latter, 

13.  Or    to   both    (the   natural  father    and    the 
husband  of  the  mother). 

14.  But  being  reared  by  the  husband,  (it  belongs 
to  him.) 

5.  The  Gurus  are  here  the  husband's  relatives,  under  whose 
protection  the  widow  lives. 

6.  Regarding  the  term  SapiWa,  see  above,  XIV,  13;  a  Sagotra 
is  a  relative  bearing  the  same  family  name  (laukika  gotra)  removed 
seven  to  thirteen  degrees,  or  still  further.     A  Samanapravara  is 
one  who  is  descended  from  the  same  JRt'shi  (vaidika  gotra). 

8.  Colebrooke  V,  Digest  265.   Haradatta  explains  atidvitiya, '  not 
more  than  two  (sons)/  to  mean  '  not  more  than  one  son '  (prathamam 
apatyam  atitya  dvitiyam  na^anayed  iti).     But  see  Manu  IX,  61. 

9.  Apastamba  II,  6,  13,  6-7.  10.   Manu  IX,  52. 

it.   Manu  IX,  145.     Such  a  son  is  called  Kshetra^a,  see  below, 
XXVIII,  32. 

12.  Manu  IX,  144. 

13.  Ya^wavalkya  II,   127.     Such  a  son  is  called  dvipitri  or 
dvyamushyayawa. 


272  GAUTAMA.  XVIII,  15. 

15.  (A    wife    must)    wait   for   six   years,    if  her 
husband  has  disappeared.     If  he  is  heard  of,  she 
shall  go  to  him. 

1 6.  But  if  (the  husband)  has  renounced  domestic 
life,  (his  wife  must  refrain)  from  intercourse  (with 
other  men). 

1 7.  (The  wife)  of  a  Brahmawa  (who  has  gone  to 
a  foreign  country)  for  the  purpose  of  studying  (must 
wait)  twelve  years. 

1 8.  And  in  like  manner  if  an  elder  brother  (has 
gone  to  a  foreign  country)  his  younger  brother  (must 
wait  twelve  years)  before  he  takes  a  wife  or  kindles 
the  domestic  fire. 

1 9.  Some  (declare,  that  he  shall  wait)  six  years. 

20.  A  (marriageable)  maiden  (who  is  not  given 
in  marriage)  shall  allow  three  monthly  periods  to 
pass,  and  afterwards  unite  herself,  of  her  own  will, 
to  a  blameless  man,  giving  up  the  ornaments  received 
from  her  father  (or  her  family). 

21.  A  girl  should  be  given  in  marriage  before 
(she  attains  the  age  of)  puberty. 

22.  He  who  neglects  it,  commits  sin. 

15.  Manu  IX,  76.  '  When  the  husband  has  disappeared,  i.  e.  has 
gone  to  a  foreign  country,  his  wife,  though  childless,  shall  wait 
for  six  years.  After  (the  lapse  of)  that  (period)  she  may,  if  she 
desires  it,  produce  a  child  (by  cohabiting  with  a  SapiWa),  after 
having  been  authorised  thereto  by  her  Gurus.  If  the  husband 
is  heard  of,  i.e.  that  he  dwells  in  such  and  such  a  country,  she 
shall  go  to  him.' — Haradatta.  Kshapawa,  '  waiting,'  is  ambiguous, 
and  may  also  mean  being  continent  or  emaciating  herself. 

17.  I.e.  before  she  goes  to  live  with  a  Sapinda.,  or  tries  to 
follow  her  husband,  in  case  his  residence  is  known. 

20.  Manu  IX,  90-92 ;  Ya^wavalkya  I,  64. 

21.  Manu  IX,  88. 

22.  Manu  IX,  4 ;  Ya^»avalkya  I,  64.     '  He  who/  i.e.  the  father 
or  guardian. 


XVIII,  3i.  WOMEN.  273 

23.  Some  (declare,  that  a  girl  shall  be  given  in 
marriage)  before  she  wears  clothes. 

24.  In  order  to  defray  the  expenses  of  a  wedding, 
and  when  engaged  in  a  rite  (enjoined  by)  the  sacred 
law,  he  may  take  money  (by  fraud  or  force)  from 
a  .Sudra, 

25.  Or  from   a   man   rich  in  small  cattle,  who 
neglects  his  religious  duties,  though  he  does  not 
belong  to  the  ,5udra  caste, 

26.  Or  from  the  owner  of  a  hundred  cows,  who 
does  not  kindle  the  sacred  fire, 

27.  Or  from  the  owner  of  a  thousand  cows,  who 
does  not  drink  Soma. 

28.  And  when  he  has  not  eaten  (at  the  time  of 
six  meals  he  may  take)  at  the  time  of  the  seventh 
meal  (as  much   as  will   sustain   life),   not   (such   a 
quantity  as  will  serve)  to  make  a  hoard, 

29.  Even  from  men  who   do  not  neglect  their 
duties. 

30.  If  he   is  examined   by  the  king   (regarding 
his  deed),  he  shall  confess  (it  and  his  condition). 

31.  For  if  he  possesses  sacred  learning  and  a 
good   character,   he    must    be   maintained   by   the 
(king). 


24.  Manu  XI,  u,  13.    Haradatta  explains  dharmatantra,  'a  rite 
prescribed  by  the  sacred  law,'  here,  as  well  as  Sutra  32,  by  'the 
means/  i.e.  a  sacrificial  animal  and  the  like  required  by  one  who 
is  engaged  in  performing  a  sacred  duty,  i.  e.  a  Pajubandha-sacrifice 
and  the  like. 

25.  Manu  XI,  12.  26-27.   Manu  XI,  14. 
28.   Manu  XI,  16;  Ya^wavalkya  III,  43. 

30.  Manu  XI,  17  ;  Ya^wavalkya  III,  43-44. 

31.  Manu  XI,  21-22.     Haradatta  adds  that  a  Brahmana  who 
acts  thus,  must,  of  course,  not  be  punished. 

[»]  T 


274  GAUTAMA.  XVIII,  32. 


32.    If  the  sacred  law  is  violated  and  the  (king) 
does  not  do  (his  duty),  he  commits  sin. 

CHAPTER  XIX. 

1.  The  law  of  castes  and  of  orders  has  been 
declared. 

2.  Now,  indeed,  man  (in)  this  (world)  is  polluted 
by  a  vile  action,  such  as  sacrificing  for  men  unworthy 
to  offer  a  sacrifice,  eating  forbidden  food,  speaking 
what  ought  not  to  be  spoken,  neglecting  what  is 
prescribed,  practising  what  is  forbidden. 

3.  They   are   in   doubt    if   he    shall   perform   a 
penance  for  such  (a  deed)  or  if  he  shall  not  do  it, 

4.  (Some)  declare,  that  he  shall  not  do  it, 


32.  Haradatta  refers  this  Sutra  to  the  case  where  a  sacrificial 
animal  or  other  requisites  for  a  sacrifice  are  stolen  from  a  Brah- 
ma«a.  It  seems,  however,  more  probable  that  it  refers  to  the  duty 
of  the  king  to  prevent,  by  all  means  in  his  power,  a  violation  of 
the  sacred  duty  to  perform  -Srauta- sacrifices,  and  that  it  is  intended 
to  prescribe  that  he  is  to  assist  a  man  who  is  engaged  in  them 
and  too  poor  to  finish  them. 

XIX.  i.  Haradatta  thinks  that  the  object  of  this  Sutra  is  to 
assert  that  in  the  following  chapter  the  laws  given  above  for  castes 
and  orders  must  be  kept  in  mind.  Thus  penances  like  offering 
a  Punastoma  are  not  intended  for  Sudras,  who  have  no  business 
with  Vedic  rites,  but  other  penances  are.  He  also  states  that  another 
commentator  believes  that  the  Sutra  is  meant  to  indicate  that  the 
following  rules  refer  not  merely  to  those  men  who  belong  to  castes 
and  orders,  but  to  the  Pratilomas  also,  who  have  been  declared 
to  stand  outside  the  pale  of  the  sacred  law,  Haradatta's  opinion 
appears  to  be  preferable. 

2.  lAyam  purusha^,  "man   (in)   this   (world),"   indicates   the 
universal  soul  which  is   dwelling   in  the   body.     Yapya,  "vile," 
i.e.  despicable  (kutsita).' — Haradatta. 

3.  '  They,  i.e.  the  theologians  (brahmava'dina/fc).' — Haradatta. 


XIX,    12.  PENANCES.  27$ 

5.  Because  the  deed  does  not  perish. 

6.  The  most  excellent  (opinion  is),  that  he  shall 
perform  (a  penance). 

7.  For  it  is  declared  in  the  Veda,  that  he  who 
has  offered  a  Pimastoma  (may)  again  come  to  (par- 
take of)  the  libations  of  Soma, 

8.  Likewise  he  who  has  offered  a  Vr£tyastoma 

9.  (The  Veda   says)   further :    *  H  e   who   offers 
a  horse -sacrifice,  conquers  all  sin,  he  destroys  the 
guilt  of  the  murder  of  a  Brahma/za: 

10.  Moreover:    'He   shall   make   an   Abhwasta 
perform  an  Agnish/ut  sacrifice.' 

11.  Reciting    the   Veda,    austerity,    a    sacrifice, 
fasting,  giving  gifts   are   the  means   for   expiating 
such  a  (blamable  act). 

12.  The  purificatory  (texts  are),  the  Upanishads, 
the  Vedantas,  the  Sawhita-text  of  all  the  Vedas, 
the    (Anuvakas    called)    Madhu,    the    (hymn    of) 


5.  I.e.  the  guilt  (adharma)  contracted  by  the  deed  is  not  effaced 
before  it  has  produced  its  result  in  the  shape  of  punishment  in 
hell  and  in  other  births,  see  also  Manu  XI,  45. 

6.  '  Apara,  "  most  excellent."  means  that  which  nothing  sur- 
passes, i.e.  the  settled  doctrine.' — Haradatta. 

7.  The  Punastoma  is  one  of  the  .Srauta- sacrifices   belonging 
to  the  class  called  Ekaha.     Regarding  its  efficacy,  see  also  La/yS- 
yana  .SYauta-sutra  IX,  4,  5. 

8.  The  Vratyastoma  is  another  Ekaha-sacrifke.     Regarding  its 
efficacy,  see  Ya^-«avalkya  I,  38  :  La/yayana  •Srautra-stitraVIII,  6,  29. 

9.  .Satapatha-brahmawa  XIII,  3,  r,  i. 

10.  The  Agnish/ut  is  an  Fkaha-sacritice.    Regarding  its  efficacy, 
see  Manu  XI,  75. 

ti.   Manu  XI,  46,  228;  Apastamba  I,  9,  26,  12 — I,  9.  27,  n. 

12,   'Those  parts  of  the  Ara«yakas  which  are  not  (Upanishads) 

are  called  Vedantas.     In  all  the  Vedas  (Mandas),  i.e.  in  all  «S"akhas 

(prava^ana),  the  Sa7«hita-text,  not  the  Pada-text,  nor  the  Krama- 

•  text.     Another  commentator  says,  "One  Sawhita  is  to  be  made 

T  2 


276  GAUTAMA.  XIX,  13. 

Aghamarshawa,  the  Atharva^iras,  the  (Anuvakas 
called  the)  Rudras,  the  Purusha-hymn,  the  two 
Samans  (called)  Rifana  and  Rauhi/zeya,  the  Brzhat 
(Saman)  and  the  Rathantara,  the  Purushagati  (Sa- 
man),  the  Mahanamnis,  the  Mahavaira^a  (Saman), 
the  Mahadivakirtya  (Saman),  any  of  the  ^yeshMa 
Samans,  the  Bahishpavamana  (Saman),  the  Kush- 
mattdfos,  the  Pavamanis,  and  the  Savitrl. 

13.  To  live  on  milk  alone,  to  eat  vegetables  only, 
to  eat  fruits  only,  (to  live  on)  barley-gruel  prepared 
of  a  handful  of  grain,  to  eat  gold,  to  eat  clarified 
butter,  and  to  drink  Soma   (are  modes  of  living) 
which  purify. 

14.  All  mountains,  all  rivers,  holy  lakes,  places 
of  pilgrimage,  the  dwellings  of  ./foshis,  cow-pens,  and 
temples   of  the   gods    (are)    places   (which   destroy 
sin). 


with  all  the  metres,  i.  e.  the  Gayatri  and  the  rest,  and  to  be  recited 
according  to  the  manner  of  the  Prataranuvaka/" — Haradatta. 
According  to  the  same  authority,  the  Madhus  are  found  Taittiriya 
Ara«yaka  X,  38,  the  hymn  of  Aghamarshawa  Rig-veda  X,  190,  the 
Rudras  Taittiriya-sa/whita  IV,  5,  i-n,  and  in  the  correspoi  ding 
eleven  chapters  of  all  other  Ya^us-jakh4s,  the  Purushasukta  Rig- 
veda  X,  90,  the  KushmaWas  Taittirfya  Ara»yaka  X,  3-5,  the 
Pavamanis  Rig-veda  IX,  while  by  Atharva-riras  the  Upanishad, 
known  by  that  name,  is  meant.  As  regards  the  Samans  mentioned 
in  the  Sutra  it  suffices  to  refer  to  Professor  Benfey's  Index,  Ind. 
Stud.  Ill,  199,  and  to  Dr.  Burnell's  Index  of  the  Arsheya-brahmawa. 

13.  According  to  Haradatta  the  word  id,  which  appears  in  the 
text  at  the  end  of  the  enumeration,  is  intended  to  include  other 
similar  kinds  of  food,  as  '  the  five  products  of  the  cow/     Eating 
gold  means  eating  small  particles  of  gold  which  have  been  thrown 
into  clarified  butter  and  the  like. 

14.  The  word  iti  used  in  the  text  is,  according  to  Haradatta, 
again  to  be  taken  in  the  sense  of '  and  so  forth.'     The  translation 
of  parishkanda,  '  a  temple/  not  parishkandha,  as  Professor  Sleazier 


XX,  I.  PENANCES.  277 

15.  Continence,  speaking  the  truth,  bathing  morn- 
ing, noon,   and   evening,   standing   in   wet   clothes, 
sleeping  on  the  ground,  and  fasting  (are  the  various 
kinds  of)  austerity. 

1 6.  Gold,  a  cow,  a  dress,  a  horse,  land,  sesamum, 
clarified  butter,  and  food  are  the  gifts  (which  destroy 
sin). 

17.  A    year,   six   months,    four   (months),    three 
(months),  two    (months),  one    (month),   twenty-four 
days,  twelve  days,  six  days,  three  days,  a  day  and 
a  night  are  the  periods  (for  penances). 

1 8.  These   (acts)    may   be  optionally  performed 
when  no  (particular  penance)  has  been  prescribed, 

19.  (Viz.)  for  great  sins  difficult  (penatnces),  and 
for  trivial  faults  easy  ones. 

20.  The    Y^rikkhvaL.    and    the    Atikr//^^ra,    (as 
well    as)    the   Alandrayawa,    are    penances    for   all 
(offences). 

CHAPTER  XX. 

i.    Let  him  cast  off  a  father  who  assassinates  a 
king,  who  sacrifices  for  .Sudras,  who  sacrifices  for 


reads,  is  based  on  Haradatta's  explanation.  Etymologically  it 
seems  to  mean  '  a  place  for  circumambulation/  and  to  denote  the 
platform  on  which  the  temples  usually  stand,  and  which  is  used  for 
the  Pradakshi«a  ceremony. 

15.  The  word  iti  in  the  text  is  explained  as  in  the  preceding 
Sutras. 

1 8.  These  (acts),  i.e.  the  recitation  of  the  Veda  and  so  forth, 
which  have  been  enumerated  above,  Sutras  n— 16. 

20.  Regarding  these  penances,  see  chapters  XXVI  and  XX VII. 
Haradaita  again  takes  the  word  iti,  which  occurs  in  the  text,  to 
include  other  difficult  penances. 

XX.  i.  Haradatta  remarks  that  the  father  is  mentioned  here, 
in  order  to  indicate  that  other  less  venerable  relatives  must  certainly 


278  GAUTAMA.  XX.  2. 

his  own  sake  (accepting)  money  from  ^SYidras,  who 
divulges  the  Veda  (to  persons  not  authorised  to 
study  it),  who  kills  a  learned  Brahmawa,  who  dwells 
with  men  of  the  lowest  castes,  or  (cohabits)  with  a 
female  of  one  of  the  lowest  castes. 

2.  Having  assembled  the  (sinner's)  spiritual  Gurus 
and  the  relatives  by  marriage,  (the  sons  and  other 
kinsmen)   shall   perform   (for  him)  all   the   funeral 
rites,  the  first  of  which  is  the  libation  of  water, 

3.  And  (afterwards)  they  shall  overturn  his  water- 
vessel  (in  the  following  manner) : 

4.  A   slave   or  a   hired   servant  shall   fetch   an 
impure  vessel  from  a  dust-heap,  fill  it  (with  water 
taken)  from  the  pot  of  a  female  slave  and,  his  face 
turned   towards  the  south,  upset  it  with  his  foot, 
pronouncing  (the  sinner's)  name  (and  saying) :    '  I 
deprive  N.  N.  of  water.' 

5.  All  (the  kinsmen)  shall  touch  him  (the  slave) 
passing  their  sacrificial  cords  over  the  right  shoulder 
and  under  the  left  arm,  and  untying  the  locks  on 
their  heads. 

6.  The   spiritual    Gurus   and    the    relatives    by 
marriage  shall  look  on. 

7.  Having    bathed,   they    (all    shall)    enter   the 
village. 

8.  He  who  afterwards  unintentionally  speaks  to 


also  be  abandoned.  He  also  states  that  bhrurcahan, '  he  who  slays 
a  learned  Brahmana/  includes  sinners  who  have  committed  other 
mortal  sins  (mahapataka),  see  XXI,  i. 

2.  Manu  XI,  183-185;  Ya^avalkya  III,  295.  The  spiritual 
Gurus,  i.  e.  the  teacher  who  initiated  him  (a^arya)  and  those  who 
instructed  him  in  the  Veda  (upidhyaya). 

8.   Manu  XI,  185. 


XX,  17-  PENANCES.  279 

the  (outcast  sinner)  shall   stand,  during  one  night, 
reciting  the  Savitri. 

9.  If  he   intentionally  (converses  with  the  out- 
cast, he  must  perform  the  same  penance)  for  three 
nights. 

10.  But   if   an   (outcast   sinner)   is    purified    by 
(performing)   a   penance,  (his   kinsmen)  shall,  after 
he  has  become  pure,  fill  a  golden  vessel  (with  water) 
from  a  very  holy  lake  or  a  river,  and    make    him 
bathe  in  water  (taken)  from  that  (vessel). 

1 1.  Then  they  shall  give  him  that  vessel  and  he, 
after  taking  it,  shall  mutter  (the  following  Mantras) : 
'  Cleansed  is  the  sky,  cleansed  is  the  earth,  cleansed 
and  auspicious  is  the  middle  sphere  ;    I  here  take 
that  which  is  brilliant.' 

1 2.  Let  him  offer  clarified  butter,  (reciting)  these 
Ya/iis  formulas,  the  Pavamanls,  the  Taratsamandis, 
and  the  Kushma/wfas. 

13.  Let  him  present  gold  or  a  cow  to  a  Brah- 
mawa, 

14.  And  to  his  teacher. 

15.  But  he,  whose  penance  lasts  for  his  (whole) 
lifetime,  will  be  purified  after  death. 

1 6.  Let  (his  kinsmen)  perform  for  him  all    the 
funeral   rites,  the  first  of  which  is  the  libation  of 
water. 

17.  This  same  (ceremony  of  bathing   in)  water 


10.  Manu  XI,  187-188  ;  Ya^avalkya  III,  296. 

11.  As  appears  from  Gobhila  Gr/hya-sutra  III,  4,  16,  the  noun 
to  be  understood  is  apam  a%ali/fr,  '  a  handful  of  water.' 

12.  Haradatta  refers  the  term  Pavamanis  here  to  Taittiriya- 
brahmawa  I,  4,  8.     The  Taratsamandfs  are  found  Rig-veda  IX,  58. 

17.   ' "  Water  (consecrated)  for  the  sake  of  purification  "  means 


280  GAUTAMA.  XXI,  I. 

consecrated  for  the  sake  of  purification  (must  be 
performed)  in  the  case  of  all  minor  offences  (upapa- 
takas). 

CHAPTER  XXI. 

1.  The  murderer  of  a  Brahma^a,  he  who  drinks 
spirituous  liquor,  the  violator  of  a  Guru's  bed,  he 
who  has  connection  with  the  female  relatives  of  his 
mother  and  of  his  father  (within  six  degrees)  or  with 
sisters  and  their  female  offspring,  he  who  steals  (the 
gold  of  a  Brahmawa),  an  atheist,  he  who  constantly 
repeats  blamable  acts,   he  who   does  not   cast   off 
persons   guilty   ot"  a    crime   causing   loss   of  .caste, 
and  he  who  forsakes  blameless  (relatives),  become 
outcasts, 

2.  Likewise  those  who  instigate  others  to  acts 
causing  loss  of  caste, 

3.  And   he   who   for   a   (whole)    year  associates 
with  outcasts. 

4.  To  be  an  outcast   means  to   be  deprived  of 
the  right  to  follow  the  lawful  occupations  of  twice- 
born  men, 

5.  And  to  be  deprived  after  death  of  the  rewards 
of  meritorious  deeds. 


water  consecrated  by  the  formulas,  "  Cleansed  is  the  earth,"  &c.'— 
Haradatta. 

XXI.  i.  Apastamba  I,  7,  21,  7-9,  n  ;  I,  9,  24,  6-9;  Manu  XI, 
35 >  Ya^«avalkya  III,  227.  Guru,  i.e.  a  father  or  spiritual  teacher. 
The  term  yonisambandha, '  sisters  and  their  female  offspring/  seems 
to  be  used  here  in  a  sense  different  from  that  which  it  has  III,  3 ; 
XIV,  20;  and  XIX,  20.  It  may  possibly  include  also  daughters- 
in-law. 

2.  Apastamba  II,  n,  29,  i. 

3.  Manu  IX,  181;  Ya^wavalkya  III,  261. 


XXI,  ii.  PENANCES.  28 1 

6.  Some  call  (this  condition)  hell. 

7.  Manu  (declares,  that)   the  first  three  (crimes, 
named  above)  cannot  be  expiated. 

8.  Some  (declare,  that  a  man)  does  not  become 
an  outcast  (by  having  connection)  with  female  (rela- 
tives), except  (when  he  violates)  a  Guru's  bed. 

9.  A   woman  becomes  an  outcast   by  procuring 
abortion,  by  connection  with  a  (man  of)  lower  (caste) 
and  (the  like  heinous  crimes). 

10.  Giving  false  evidence,  calumnies  which  will 
reach  (the  ears  of)  the  king,  an  untrue  accusation 
brought  against  a  Guru  (are  acts)  equal' to  mortal 
sins  (mahipataka). 

11.  (The  guilt  of  a)   minor  offence  (npapataka) 
rests  on  those  who  (have  been  declared  to)  defile 
the  company  (at   a    funeral  dinner  and  have  been 
named  above)  before  the  bald  man,  on  killers  of  kine, 
those  who  forget   the  Veda,  those  who  pronounce 
Vedic  texts  for  the  (last-mentioned  sinners),  students 


7.  Apastamba  I,  9,  24,  24-25;  I,  9,  25,  1-3  ;  Manu  XI,  90-92, 
104-105.     The  'penances'  prescribed  are  equal  to  a  sentence  of 
death. 

8.  Apastamba  I,  7,  21,  10. 

9.  Ya^wavalkya  III,  298.     'On  account  of  the  word  "and," 
by  slaying  a  Brahmawa  and  similar  crimes  also.     Another  (com- 
mentator) says,  ''  A  woman  who  serves  the  slayer  of  a  learned 
Brahma«a  or  a  man  of  lower  caste,  i.  e.  becomes  his  wife,  loses 
her  caste.     On  account  of  the  word  '  and '  the  same  happens  in 
case  she  kills  a  Brahimwa  or  commits  a  similarly  heinous  crime. 
The  slayer  of  a  Brahmawa  is  mentioned  in  order  to  include  (all) 
outcasts." ' — Haradatta. 

10.  Manu  XI,  56-57;  Y%wavalkya  III,  228-229. 

11.  Manu  XI,  60-67;  Y%wavalkya  III,  234-242;  Apastamba 
I,  7,  21,  12-17,  19-     The  persons  who  defile  the  company  are 
enumerated  above,  XV,  16-18. 


282  GAUTAMA.  XXI,  12. 

who  break  the  vow  of  chastity,  and  those  who  allow 
the  time  for  the  initiation  to  pass. 

12.  An  officiating  priest  must  be  forsaken,  if  he 
is  ignorant  (of  the  rules  of  the  sacrifice),  a  teacher, 
if  he  does  not  impart  instruction,  and  (both)  if  they 
commit  crimes  causing  loss  of  caste. 

13.  He  who   forsakes    (them)   under  any  other 
circumstances,  becomes  an  outcast. 

14.  Some  declare,  that  he,  also,  who  receives  (a 
person   who    has   unjustly  forsaken    his   priest   or 
teacher,  becomes  an  outcast). 

15.  The   mother   and   the   father   must   not   be 
treated  improperly  under  any  circumstances. 

1 6.  But  (the  sons)  shall  not  take  their  property. 

17.  By  accusing  a  Brihmawa  of  a  crime  (the  ac- 
cuser commits)  a  sin  equal  (to  that  of  the  accused). 

1 8.  If  (the  accused  is)  innocent,   (the  accuser's 
guilt  is)  twice  (as  great  as  that  of  the  crime  which 
he  imputed  to  the  other). 

19.  And  he  who,  though  able  to  rescue  a  weak 
man  from  injury,  (does)  not  (do  it,  incurs  as  much 
guilt  as  he  who  injures  the  other). 

20.  He  who  in  anger  raises  (his  hand  or  a  weapon) 

12.  Apastamba  I,  2,  4,  26;  I,  2,  7,  26 ;  I,  2,  8,  27.  Haradatta 
asserts  that,  as  the  desertion  of  sinners  has  been  prescribed  above, 
XX,  i,  the  expression  pataniyasevSydm  must  here  mean  'if  they 
associate  with  outcasts.'  The  former  rule  refers,  however,  to  blood 
relations  only,  and  our  Sutra  may  be  intended  to  extend  it  to 
spiritual  relations. 

15.  Apastamba  I,  10,  28,  9-10.     The  meaning  is  that  parents, 
though  they  have  become  outcasts,  must  be  provided  with  the 
necessaries  of  life. 

1 6.  Haradatta  adds  that  their  property  goes  to  the  king. 

17.  Apastamba  I,  7,  21,  20.  18.   Ya^avalkya  III,  285. 
20-21.    Manu  XI,  207;  Ya^wavalkya  III,  293.    According  to 


XXII.  5«  PENANCES.  283 

against  a  Brahmawa,  will  be  banished  from  heaven 
for  a  hundred  years, 

21.  If  he   strikes,   (he   will    lose   heaven)    for  a 
thousand  (years), 

22.  If  blood    flows,  (he  will  lose  heaven)  for  a 
number  of  years  equal  to  (that  of  the  particles  of) 
dust  which  the  spilt  (blood)  binds  together. 

CHAPTER  XXII. 

J.    (Now  follows  the  description  of  the)  penances. 

2.  He  who  has  (intentionally)  slain  a  Brahmawa 
shall  emaciate  himself,  and  thrice  throw  himself  into 
a  fire, 

3.  Or  he   may   become   in   battle  a   target  for 
armed  men, 

4.  Or,  remaining  chaste,  he  may,  during  twelve 
years,  enter  the  village  (only)  for    the   purpose  of 
begging,  carrying   the   foot   of  a   bedstead   and   a 
skull  in  his  hand  and  proclaiming  his  deed. 

5.  If  he  meets  an  Arya,  he  shall  step  out  of  the 
road. 

Haradatta  the  word  asvargyam,  '  will  be  banished  from  or  lose 
heaven/  may  either  mean  that  a  hundred  years'  residence  in  heaven 
will  be  deducted  from  the  rewards  for  his  meritorious  deeds,  or 
that  he  will  reside  in  hell  for  the  period  specified. 

22.    Manu  XI,  208;  Ya^wavalkya  III,  293. 

XXII.  i.  The  text  of  the  Sutra  consists  of  the  single  word 
'  penance '  in  the  singular,  which,  being  the  adhikara  or  heading, 
must  be  taken  with  each  of  the  following  Sutras  down  to  the  end 
of  chapter  XXIII. 

2.   Manu  XI,  74.  3.    Apastamba  I,  9,  25,  n. 

4.  Apastamba  I,  9,  24,  11-20.     Haradatta  says,  '  the  foot  of  a 
bedstead'  (kha/vinga)  is  known  in  the  case  of  the  Pa^upatas,  and 
indicates  thereby  that  he   interprets  the  term  to  mean  'a  club 
shaped  like  the  foot  of  a  bedstead,'  which  the  Pampatas  wear. 

5.  Apastamba  I,  9,  24,  13. 


284  GAUTAMA.  XXII,  6. 

6.  Standing  by  clay,  sitting  at  night,  and  bathing 
in  the  morning,  at  noon,  and  in  the  evening,  he  may 
be  purified  (after  twelve  years), 

7.  Or  by  saving  the  life  of  a  Brahma#a, 

8.  Or   if  he    is,   at   least,   thrice   vanquished    in 
(trying  to  recover)   the  property  (of  a   Brahma  na.) 
stolen  (by  robbers), 

9.  Or  by  bathing  (with  the  priests)  at  (the  end 
of)  a  horse-sacrifice, 

10.  Or  at  (the  end  of)  any  other  (Vedic)  sacrifice, 
provided   that  an  Aguish  Ait  (sacrifice)  forms  part 
of  it. 

11.  (The   same   penances   must    be    performed) 
even  if  he  has  attempted  the  life  of  a  Brahmawa, 
but  failed  to  kill  him, 

12.  Likewise  if  he  has  killed  a  female  (of  the 
Brahma^a  caste)  who  had  bathed  after  temporary 
uncleanness, 

1 3.  Also  for  (destroying)  the  embryo  of  a  Brah- 
mawa,  though  (its  sex)  may  be  not  distinguishable. 

14.  For  (intentionally)   killing  a    Kshatriya   the 
normal  vow  of  continence  (must  be  kept)  for  six 


6.  Apastamba  I,  9,  25,  10. 

7.  Manu  XI,  80 ;  Ya^v/avalkya  III,  244-245. 

8.  Apastamba  I,  9,  25,  21.  9.   Apastamba  I,  9,  25,  22. 
10.    Haradatta  names  the  Pa«£aratra  sacrifice  as  an  instance  of 

a  -Srauta  ya^vza,  of  which  an  Agnish/ut  forms  part.     He  adds  that 
another  commentator  explains  the  Sfitra  to  mean,  '  or  at  any  other 
sacrifice,  provided  that  an  Agnish/ut  sacrifice  be  its  final  ceremony.' 
Regarding  the  Agnish/ut  sacrifice,  see  also  above,  XIX,  10. 
n.   Ya^flavalkya  III,  252. 

12.  Apastamba  1. 9,  24, 9 ;  Manu  XI,  88 ;  Y%«avalkya  III,  251. 

13.  Apastamba  I,  9,  24,  8;  Manu,  Ya^navalkya,  loc.  cit. 

14.  Apastamba  I,  9,  24,  i,  4.     '  Prakrrta  (normal)  means  natural 


XXII,  21.  PENANCES.  285 

years ;    and  he  shall  give  one  thousand  cows  and 
one  bull. 

15.  For   (killing)    a  Vaisya   (the   same   penance 
must  be  performed)   during   three  years  ;    and   he 
shall  give  one  hundred  cows  and  one  bull. 

1 6.  For  (killing)  a  .Sudra  (the  same  penance  must 
be  performed)  during  one  year ;  and  he  shall  give 
ten  cows  and  one  bull. 

17.  And  the  same  (rule  applies)  if  a  female  (has 
been  killed)  who  was  not  in  the  condition  (described 
in  Sutra  12). 

1 8.  (The  penance  for  killing)  a  cow  is  the  same 
as  for  (the  murder  of)  a  Vaisya, 

19.  And   for  injuring   a   frog,  an   ichneumon,  a 
crow,  a  chameleon,  a  musk-rat,  a  mouse,  and  a  dog, 

20.  And  for  killing  one  thousand  (small  animals) 
that  have  bones, 

21.  Also  for  (killing)  an  ox-load  of  (animals)  that 
have  no  bones ; 


(svabhavika),  i.  e.  not  accompanied  by  the  carrying  of  the  foot  of 
a  bedstead  and  the  rest/ — Haradatta. 

A 

15.  Apastamba  I,  9,  24,  2,  4. 

16.  Apastamba  I,  9,  24,  3,  4. 

17.  Apastamba  I,  9,  24,  5;  Yag-wavalkya  III,  269.     Haradatta 
says  that  this  rule  refers  to  the  expiation  of  the  murder  of  a  virtuous 
Brahmam. 

18.  Apastamba  I,  9,  26,  i ;  Mann  XI,  109-116;  YagTzavalkya  III, 
263.     Haradatta  thinks  that  the  Sutra  refers  to  the  cow  of  a  vir- 
tuous .Srotriya  or  of  a  poor  Brahmawa  who  has  many  children. 

19.  Apastamba  1, 9,  25, 13.     Haradatta  explains  dahara  to  mean 
a  small  mouse,  but  gives  the  meaning  assigned  to  it  in  the  transla- 
tion as  the  opinion  of  others.     He  states  that  all  the  animals  named 
must  have  been  intentionally  injured  and  together. 

20.  Manu  XI,  142;  Ya^v/avalkya  III,  275. 

21.  Apastamba  I,  9,  26,  2. 


286  GAUTAMA.  XXII,  22. 

22.  Or  he  may  also  give  something  for  (the  de- 
struction of)  each  animal  that  has  bones. 

23.  For  (killing)  a  eunuch  (he  shall  give)  a  load 
of  straw  and  a  masha  of  lead  ; 

24.  For  (killing)  a  boar,  a  pot  of  clarified  butter ; 

25.  For  (killing)  a  snake,  a  bar  of  iron  ; 

26.  For    (killing)   an   unchaste   woman,   who   is 
merely  in  name  a  Brahma#l,  a  leather  bag; 

27.  (For  killing  a  woman  who  subsists)  by  har- 
lotry, nothing  at  all. 

28.  For  preventing  that  (a  Br£hma»a)  obtains  a 
wife,  food,  or  money,  (he  must)  in  each  case  (remain 
chaste)  during  a  year, 

29.  For  adultery  two  years, 

30.  (For  adultery  with   the  wife)  of  a  .SVotriya 
three  years. 

31.  And  if  he  has  received  a  present  (from  the 
woman),  he  shall  throw  it  away, 

32.  Or  restore  it  to  the  giver, 

33.  If  he  has  employed  Vedic  texts  for  people 
(with  whom  such  intercourse  is)  forbidden,  (he  shall 
remain  chaste  for  a  year),  provided  (the  portion  of 
the  Veda  thus  employed)  contained  one  thousand 
words. 

22.  Haradatta  quotes  a  verse  showing  that  'something'  means 
eight  handfuls  (mush/i)  of  grain. 

23.  Manu  XI,  134;  Ya^avalkya  III,  273. 

24.  Manu  XI,  135. 

25.  Manu  XI,  34 ;  Ya^wavalkya  III,  273.     Possibly  danda,  a  bar, 
denotes  here  a  particular  measure,  as  a  d&nda.  is  said  to  be  equal 
to  four  hastas  or  ninety-six  angulis. 

26.  .Manu  XI,  139, 

29-30.   Apastamba  II,  10,  27,  n. 

33.  Haradatta  says  that  by  the   employment  of  Vedic  texts, 
teaching  or  sacrificing  is  meant,  but  that  others  refer  the  Sfitra 


XXITT,  3.  PENANCES.  287 

34.  And  the  same  (penance  must  be  performed) 
by  him  who  extinguishes   the    (sacred)    fires,  who 
neglects  the  daily  recitation  of  the  Veda,  or  (who  is 
guilty)  of  a  minor  offence  (upapataka), 

35.  Also   by  a  wife  who  violates   her   duty  (to 
her  husband) :  but,  being  guarded,  she  shall  receive 
food. 

36.  For  committing  a  bestial   crime,  excepting 
(the  case  of)  a  cow,  (he  shall  offer)  an  oblation  of 
clarified  butter,  (reciting)  the  KushmaWa  texts, 

CHAPTER  XXIII. 

'i.  They  shall  pour  hot  spirituous  liquor  into  the 
mouth  of  a  Brahmawa  who  has  drunk  such  liquor ; 
he  will  be  purified  after  death. 

2.  If   he  has  drunk  it  unintentionally,  (he  shall 
drink)  for  three  days  hot  milk,  clarified  butter,  and 
water,  and  (inhale  hot)  air.     That  (penance  is  called 
the  Tapta-)krz'>£/f>fcra.     Afterwards  he  shall  be  again 
initiated. 

3.  And  (the  same  penance  must  be  performed) 
for  swallowing  urine,  excrements,  or  semen, 


to  the  performance  of  these  acts  in  the  company  of,  not  for 
unworthy  people. 

35.  Manu  XI,  189  ;  Yagtfavalkya  III,  297. 

36.  Manu  XI,  174.     Regarding  the  KushmaWas,  see  XIX,  12. 
XXIII.  i.   Apastamba  I,  9,  25,  3.     Haradatta  remarks  that  other 

twice-born  men  also  must  perform  the  same  penance  in  case  they 
drink  liquor  forbidden  to  them,  see  above,  II,  20  note.  He  also 
states  that  the  offence  must  have  been  committed  intentionally  and 
repeatedly  in  order  to  justify  so  severe  an  expiation.  Regarding 
the  effect  of  the  purification  after  death,  see  above,  XX,  16. 

2-3.  Manu  XI,  151;  Ya^wavalkya  III,  255;  see  also  Apastamba 
I,  9,  25,  10. 


288  GAUTAMA.  XXITT,  4. 

4.  And   (for  eating)   any  part  of  a   carnivorous 
beast,  of  a  camel  or  of  an  ass, 

5.  And  of  tame  cocks  or  tame  pigs. 

6.  If  he  smells  the  fume  (exhaled)  by  a  man  who 
has  drunk  spirituous  liquor,  (he  shall)  thrice  restrain 
his  breath  and  eat  clarified  butter, 

7.  Also,  if  he   has  been  bitten  by  (one  of  the 
animals  mentioned)  above  (Sutras  4-5). 

8.  He  who  has  defiled  the  bed  of  his  Guru  shall 
extend  himself  on  a  heated  iron  bed, 

9.  Or  he  shall  embrace  the  red-hot  iron  image  of 
a  woman. 

10.  Or  he  shall    tear  out   his  organ   and   testi- 
cles and,  holding  them  in  his  hands,  walk  straight 
towards  the  south-west,  until  he  falls  down  dead. 

u.    He  will  be  purified  after  death. 

12.  (The  guilt  of  him  who  has  intercourse)  with 
the  wife  of  a  friend,  a  sister,  a  female  belonging  to 
the  same   family,  the  wife  of  a  pupil,  a  daughter- 
in-law,  or  with  a  cow,  is  as  great  as  that  of  (him 
who  violates  his  Guru's)  bed. 

13.  Some  (declare,  that  the  guilt  of  such  a  sinner 
is  equal  to)  that  of  a  student  who  breaks  the  vow  of 
chastity. 

14.  A  woman  who  commits  adultery  with  a  man 

4-5.   Manu  XI,  157.  6.   Manu  XI,  150. 

7.   Manu  XI,  200;  Ya^avalkya  III,  277. 
8-10.  Apastamba  I,  9,  25,  1-2.     Haradatta  asserts  that  Guru 
denotes  here  the  father  alone. 

12.  Manu  XI,  171-172;  Ya^wavalkya  III,  232-233. 

13.  '  The  penance   also   consists  in   the  performance   of  the 
rites  obligatory  on  an  unchaste  student  (see  Sutras  17-19),  and 
that  for  the  violation  of  a  Guru's  bed  need  not  be  performed.' — 
Haradatta. 

14.  Manu  VIII,  371. 


XXIII,  20.  PENANCES.  289 

of  lower  caste  the  king  shall  cause  to  be  devoured 
by  clogs  in  a  public  place. 

15.  He  shall   cause  the  adulterer   to   be   killed 
(also). 

1 6.  (Or  he  shall  punish  him  in  the  manner)  which 
has  been  declared  (above). 

T  7.    A  student  who  has  broken  the  vow  of  chastity 
shall  offer  an  ass  to  Nirrzti  on  a  cross-road. 

1 8.  Putting  on  the  skin  of  that  (ass),  with  the 
hair  turned  outside,  and   holding  a  red    (earthen) 
vessel  in  his  hands,  he  shall  beg  in  seven  houses, 
proclaiming  his  deed. 

19.  He  will  be  purified  after  a  year. 

20.  For  an  involuntary  discharge  caused  by  fear 
or  sickness,  or  happening  during  sleep,  and  if  for 
seven  days  the  fire-oblations  and  begging  have  been 
neglected,  (a  student)  shall  make  an  offering  of  clari- 


15.  Manu  VIII,  372  ;  Ya£-»avalkya  II,  286  ;  Apastamba  II,  10, 
27,  9.     My  best  MSS.  read  ghatayet,  'shall  cause  to  be  killed/ 
instead  of  Professor  Stenzler's  khadayet,  'shall  cause  to  be  de- 
voured.'     C.  has  khadayet,  but  its  commentary,  as  well  as  that 
given   in   the   other   MSS.,   shows  that   ghatayet   is  the   correct 
reading.     The  text  of  the  commentary  runs  as  follows:  Anan- 
taroktavishaye  gata^  puman  ra^T/a  ghatayitvyo  [khadayitavyo  C.] 
vadhaprakara^Mnantaram  eva  vasishMava^ane  damtaA.     The  pas- 
sages   of  Vasish/^a   XXI,    1-3,   which    Haradatta    has    quoted 
in  explanation  of 'Sutra  14,  prescribe  that  the  adulterer  is  to  be 
burnt.     Another  objection  to  the  reading  khadayet  is  that  the  word 
would  be  superfluous.     If  Gautama  had  intended  to  prescribe  the 
same  punishment  for  the  adulterer  as  for  the  woman,  he  would 
simply  have  said  pumawsam. 

1 6.  Above,  i.  e.  XII,  2,  where  the  mutilation  of  the  offender  has 
been  prescribed.     See  also  Apastamba  II,  10,  26,  20. 

17-19.   Apastamba  I,  9,  26,  8-9. 

20.   Manu  II,   181,   187;    Ya^wavalkya  III,  278,   281.      The 
Retasyas  are  found  Taittiriya  Aranyaka  I,  30. 

[2]  U 


290  GAUTAMA.  XXIJT,  21. 

fied  butter  or  (place)  two  pieces  of  fuel  (in  the  fire) 
reciting  the  two  (verses  called)  Retasya. 

21.  Let  him  who  was  asleep  when  the  sun  rose 
remain  standing  during  the  day,  continent  and  fast- 
ing, and   him  who  was  asleep   when    the  sun  set 
(remain    in   the   same   position)    during   the   night> 
reciting  the  Gayatri. 

22.  He  who  has  looked  at  an  impure  (person), 
shall  look  at  the  sun  and  restrain  his  breath  (once); 

23.  Let   him  who  has  eaten  forbidden  food  [or 
swallowed  impure  substances],  (fast  until)  his  entrails 
are  empty. 

24.  (In  order  to  attain  that),  he  must  entirely  ab- 
stain from  food  at  least  for  three  (days  and)  nights. 

25.  Or  (he   becomes   pure)   after  eating  during 
seven   (days  and)   nights  fruits  that   have  become 
detached  spontaneously,  avoiding  (all  other  food). 

26.  (If  he  has  eaten  forbidden  food  mentioned 
above)  before  five-toed  animals,  he  must  throw  it 
up  and  eat  clarified  butter. 

27.  For  abuse,  speaking  an  untruth,  and  doing 
injury,  (he  shall  practise)  austerities  for  no  longer 
period  than  three  (days  and)  nights. 


21.  Apastamba  II,  5,  12,  22;  Manu  II,  220. 

22.  Manu  V,  86.     'An  impure  person,  i.e.  a  K§.nd§\z.  and  the 
like.     This  rule  refers  to  a  student  (who  sees  such  a  person)  while 
he  recites  the  Veda.' — Haradatta. 

A 

23-24.  Apastamba  I,  9,  27,  3-4.  My  copies  omit  amedhya- 
pra^ane  vS,  or  has  swallowed  impure  substances,  and  the  words  are 
not  required,  as  another  penance  has  been  prescribed  for  the  case 
above,  Sutra  3.  But  see  also  Samavidhana  I,  5,  13. 

26.  Manu  XI,  161.     The  Sutras  referred  to  are  XVII,  9-26. 

27.  Apastamba  I,  9,  26,  3.     My  copies  read  triratraparamam 
instead  of  triratram  paramam.     This  reading,  which  seems  pre- 


XXIV,  i.  PENANCES.       •  29! 

28.  If  (the  abuse)  was  merited,  (he  shall  offer) 
burnt-oblations,  reciting  (the  Mantras)  addressed  to 
Varutfa  and  (the  hymns)  revealed  by  Manu. 

29.  Some  (declare,  that)  an  untruth  (spoken)  at 
the  time  of   marriage,  during    dalliance,  in  jest  or 
while  (one  suffers  severe)  pain  is  venial. 

30.  But  (that  is)  certainly  not  (the  case)  when 
(the  untruth)  concerns  a  Guru. 

31.  For  if  he  lies  in  his  heart  only  to  a  Guru  re- 
garding small  matters  even,  he  destroys  (himself), 
seven  descendants,  and  seven  ancestors. 

3  2.  For  intercourse  with  a  female  (of  one)  of  the 
lowest  castes,  he  shall  perform  a  Y^rikkhr^.  penance 
during  one  year. 

33.  (For  committing  the  same  sin)  undesignedly, 
(he  shall  perform  the  same  penance)  during  twelve 
(days  and)  nights. 

34.  For  connection   with   a   woman   during  her 
courses,  (he  shall   perform  the  same  penance)   for 
three  (days  and)  nights. 

CHAPTER  XXIV. 

i.  A  secret  penance  (must  be  performed)  by  him 
whose  sin  is  not  publicly  known. 

ferable,  is  also  confirmed  by  the  commentary,  where  the  words  are 
explained,  triratraparataya  parewa  triratram. 

28.  According  to  Haradatta  the  texts  addressed  to  Varu«a  are 
yatki»z  /tedam,  Taitt.  Sawh.  Ill,  4,  ir,  6;  imam  me  varuwa,  tattva 
yami,  Taitt.  Sawzh.  II,  i,  n,  6;  and  ava  te  he/o,  Taitt.  Sa/«h.  I, 
5,  n,  3.     The  hymns  seen  by  Manu  are  Rig-veda  VIII,  27-31. 

29.  Manu  VII,  112. 

32.  Apastamba  I,   10,   28,   10-11.      Regarding   the 
penance,  see  below,  chapter  XXVI. 

34.   Manu  XI,  174;  Ya^«avalkya  III,  288. 
XXIV.  i.   Manu  XI,  248;  Ya^avalkya  III,  301. 

U  2 


GAUTAMA.  XXIV,  2. 


2.  He  who  desires  to  accept  or  has  accepted  (a 
gift)  which  ought  not  to  be  accepted,  shall  recite 
the  four  /?zk-verses  (IX,  58,  1-4),  (beginning)  Tarat 
sa  mandt,  (standing)  in  water. 

3.  He  who  desires  to  eat  forbidden  food,  shall 
scatter  earth  (on  it). 

4.  Some  (declare,  that)   he  who  has  connection 
with  a  woman  during  her  courses  becomes  pure  by 
bathing. 

5.  Some  (declare,  that  this  rule  holds  good)  in  the 
case  of  (one's  own)  wives  (only). 

6.  The    (secret)    penance   for   killing  a   learned 
Brahma^a  (is  as  follows)  :  Living  during  ten  days 
on  milk  (alone)  or  (on  food  fit  for  offerings),  during 
a  second  (period  of  ten  days)  on  clarified  butter,  and 
during  a  third  (period  of  ten  days)  on  water,  par- 


2.  Manu  XI,  254.     '  He  who  has  accepted  or  desires  to  accept, 
i.e.  because  no  other  course  is  possible,  (a  present)  offered  by 
a  man  that  is  blamable  on  account  of  the  caste  of  the  giver  or 
on  account  of  his  deeds,  or  (a  present)  that  in  itself  is  blamable, 
e.  g.  the  skin  of  a  black-buck  and  the  like  ...  in  water,  i.  e. 
according  to  some,  standing  in  water  that  reaches  to  his  navel ; 
according  to  others,  entirely  immersed  in  water.' — Haradatta. 

3.  Manu  loc.  cit.     '  Forbidden  food  has  been  described  above, 
XVII,  8,  9.     If,  being  unable  to  act  otherwise,  he  desires  to  eat 
that,  he  shall  throw  earth,  i.  e.  a  piece  of  earth,  (into  it)  and  then 
eat  it.' — Haradatta. 

4.  Haradatta  adds  that  he  shall  bathe,  dressed  in  his  garments. 

5.  Haradatta  adds  that  another  commentator  reads  ekestrishu, 
i.e.  eke  astrishu,  and  explains  the  Sutra  to  mean,  '  Some  (declare 
the  above  rule  to  refer  also)  to  a  bestial  crime.' 

6.  Ya^avalkya  III,  303.   According  to  Haradatta  the  complete 
Mantras  are  as  follows:  Lomanyatmano  mukhemmyorasye^-uhomi 
sva'ha',  nakhanya.  m.  m.  a.  ^uhomi  svaha,  &c.     This  secret  penance 
is  apparently  a  milder  form  of  that  prescribed  Apastamba  I,  9, 

25,   12. 


XXIV,  12.  PENANCES.  2Q3 

taking  of  (such  food)  once  only  each  day,  in  the 
morning,  and  keeping  his  garments  constantly  wet, 
he  shall  (daily)  offer  (eight)  oblations,  (representing) 
the  hair,  the  nails,  the  skin,  the  flesh,  the  blood,  the 
sinews,  the  bones,  (and)  the  marrow.  The  end  of 
each  (Mantra)  shall  be,  '  I  offer  in  the  mouth  of  the 
Atman  (the  Self),  in  the  jaws  of  Death.' 

7.  Now  another   (penance  for  the  murder  of  a 
Brahmawa  will  be  described) : 

8.  The  rule  (as  to  eating  and  so  forth),  which  has 
been  declared  (above,  Sutra  6,  must  be  observed), 

9.  (And)  he  shall  offer  clarified  butter,  reciting 
(the  sacred  text  Rig-veda  I,   189,   2),  CO   fire,  do 
thou  ferry  over,'  the  Mahavyahrz'tis,  and  the  Kush- 


10.  Or,ibr  the  murder  of  a  Brahmawa,  for  drinking 
spirituous  liquor,  for  stealing  (gold),  and  for  the  vio- 
lation of  a  Guru's  bed,  he  may  perform  that  (same 
vow),  tire  himself  by  repeatedly  stopping  his  breath, 
and  recite  (the  hymn  seen  by)  Aghamarshawa.     That 
is  equal  (in  efficacy)  to  the  final  bath  at  a  horse- 
sacrifice  ; 

11.  Or,  repeating  the  Gayatrl  a  thousand  times, 
he,  forsooth,  purifies  himself; 

12.  Or,  thrice   repeating  (the   hymn  of)  Agha- 
marshafta  while  immersed  in  water,  he  is  freed  from 
all  sins. 

9.  The  Mahavyahr/tis  are,  bhft/6,  bhuvaA,  sva^.     Regarding  the 
Kflshma«</as,  see  above,  XIX,  12. 

10.  Manu  XI,   260-261 ;    Ya^wavalkya  III,  302.      The  vow 
intended  is  that  prescribed  above,  SCitras  6,  8. 

n.  Apastamba  I,  9,  26,  14-!,  9,  27,  i.  Haradatta  remarks 
that  the  performer  of  the  penance  shall  live  on  milk  and  stop  his 
breath,  repeatedly  stopping  his  breath. 


294  GAUTAMA.  XXV,  I. 


CHAPTER   XXV. 

1.  Now  they  say :    'How  many  (gods)  does  a 
student  enter  who  violates  the  vow  of  chastity  ? ' 

2.  (And    they   answer) :    'His   vital    spirits   (go 
to)  the  Maruts  (winds),  his  strength  to  Indra,  his 
eminence  in  sacred  learning  to  Brzhaspati,  all  the 
remaining  parts  to  Agni.' 

3.  He  kindles  the  fire  in  the  night  of  the  new 
moon,  and  offers,  by  way  of  penance,  two  oblations 
of  clarified  butter, 

4.  (Reciting  these  two  sacred  texts),  '  Defiled  by 
lust  am  I,  defiled  am  I,  oh  Lust;  to  Lust  svaha;' 
"'  Injured  by  lust  am  I,  injured  am  I,  oh  Lust ;  to 
Lust  svaha.'     (Next)  he  (silently)  places  one  piece  of 
sacred  fuel  (on  the  fire),  sprinkles  water  round  the 
fire,  offers  the  Ya^wavastu  (oblation),  and  approaching 
(the  fire)  worships  it,  thrice  (reciting  the  text), '  May 
the  waters  sprinkle  me/ 

5.  These  worlds  are  three ;  in  order  to  conquer 

XXV.  i.   For  this  and  the  following  five  Sutras,  see  Taittiriya 
Arawyaka  II,  18,  i  seq. 

2.  'All  the  remaining  parts,  i.e.  his  sight  and  the  other  organs 
of  sense,  go  to  Agni.     Thus  a  student  who  has  broken  the  vow  of 
chastity  becomes  short-lived,  weak,  destitute  of  eminence  in  sacred 
learning,  and  deslitote  of  sight,  and  so  forth.     Therefore  a  penance 
must  be  performed.' — Haradatta.     It  must,  of  course,  be  under- 
stood that  the  penance  prescribed  here,  is  a  'secret  penance.' 

3.  'He,  i.e.  the  unchaste  student,  shall  kindle  the  fire  in  the 
night  of  the  new  moon,  i.e.  at  midnight,  in  the  manner  declared  in 
the  Gr/hya-sutra.' — Haradatta. 

4.  Haradatta  says  that  while  sprinkling  water  the  performer 
shall  recite  the  texts  '  Aditi,  thou  hast  permitted,1  see  Apastamba  II, 
2,3,  17  note.     The  Ya^wavasm  oblation,  which  follows  after  the 
Svish/akr/'t  offering,  is  described  Gobhila  Gnr'hya-sutra  1,  8.  26-39. 


XXV,  10.  PENANCES.  295 

these  worlds,  in  order  to  gain  mastership  over  these 
worlds,  (this  rite  must  be  performed.) 

6.  According  to  some,  the  above  (described)  rite 
is  a  penance  (for  all  hidden  offences)  in  general,  (and 
they  say)  regarding  it,  'He  who  may  be  impure,  as  it 
were,  shall  offer  burnt-oblations  in  this  manner,  and 
shall  recite  sacred  texts  in  this  manner ;  the  fee  (of 
the  officiating  priest   shall   be)  whatever  he   may 
choose.' 

7.  He  who  has  been  guilty  of  cheating,  of  calum- 
niating, of  acting  contrary  to  the  rule  of  conduct, 
of  eating    or    drinking    things   forbidden,    of  con- 
nection with  a  woman  of  the  ^udra  caste,  of  an  un- 
natural crime,  and  even  of  performing  magic  rites 
with  intent  (to  harm  his  enemies),  shall  bathe  and 
sprinkle  himself  with  water,  reciting  the  texts  ad- 
dressed   to    the   Waters,   or    those    addressed    to 
Varu»a,  or  other  purificatory  texts. 

8.  For  offences  committed  by  speaking  or  think- 
ing of  forbidden  things,  the  five  Vyahr/tis  (must  be 
recited). 

9.  Or  for  all  (offences)  he  may  sip  water,  (reciting) 
in  the  morning  (the  text),  '  May  the  day  and  the  sun 
purify  me ; '    and  in  the  evening,  *  The  night  and 
Vartuca.' 

10.  Or  he  may  offer  eight  pieces  of  sacred  fuel, 


•j.  Apastamba  I,  9,  26,  7.  The  verses  addressed  to  the  Waters 
are,  Rv.  X,  9,  i~3=Taitt.  Sawh.  IV.  i,  5,  i,  and  Taut.  Sawh.  V, 
6,  r.  Regarding  those  addressed  to  Vanma,  see  above,  XXIII,  28. 
As  an  instance  of  '  other  purificatory  texts '  Haradatla  quotes 
Taittinya-brahmawa  I,  4,  8.  i. 

8.    Regarding  the  five  VyShrriis,  see  above,  I,  51. 

10.  Haradatta  gives  the  following  four  Mantras:  Devakrria- 
syainasovaya^anam  asi  svaha,  '  thou  art  the  expiation  lor  sin  com- 


296  GAUTAMA.  XXVI,  I. 

(reciting  the  texts  beginning)  '  Devak/Vtasya.'     By 
merely  offering  them  he  becomes  free  from  all  sin. 


CHAPTER   XXVI. 

1.  Now,  therefore,  we  will  describe  three  K>//£- 

(or  difficult  penances). 

2.  (During  three  days)  he  shall  eat  at  the  morning- 
meal  food  fit  for  offerings,  and  fast  in  the  evening. 

3.  Next,   he   shall   eat   (food   fit   for    offerings), 
during  another  period  of  three  days,  in  the  even- 
ing (only). 

4.  Next,  during  another  period  of  three  days,  he 
shall  not  ask  anybody  (for  food). 

5.  Next,  he  shall  fast  during  another  period  of 
three  clays. 

6.  He  who  desires  (to  be  purified)  quickly,  shall 
stand  during  the  day,  and  sit  during  the  night. 


mitted  by  the  gods/  svaha  pitr/kr/'tasyainaso  .  .  .  sv&ha,  manushya- 
krz'tasyainaso  .  .  .  svaha1,  asmatkrztasyainaso  .  .  .  svahd.  But  see 
Va^asaneyi-sawzhita  VIII,  13,  where  eight  Mantras  are  given,  and 
below,  XXVII,  7. 

XXVI.  i.  Slmavidhana I,  2,  i ;  Apastamba  I,  9,  27,  7.  Haradatta 
states  that  ata^, '  therefore/  means '  because  the  KrzW/ras  cannot  be 
performed  if  they  have  not  been  described/  while  Saya»a,  on  the 
Samavidhana,  asserts  that  it  means  'because  unpurified  persons 
who  are  unable  to  offer  sacrifices  cannot  gain  heavenly  bliss 
without  performing  austerities  such  as  Kr/'/W/fcras.'  It  is  a  remark- 
able fact  that  Haradatta  does  not  seem  to  have  been  aware  that 
the  twenty-sixth  chapter  of  Gautama  is  taken  bodily  .from  the 
Samavidhana. 

2.  Samavidhana  I,  2,  2.  'Food  fit  for  offerings,  i.e.  such  as 
is  not  mixed  with  salt  or  pungent  condiments.' 

3-5.   Samavidhana  I,  2,  3. 

6.   Samavidhana  I,  2,  4. 


XXVI,  12.  PENANCES.  297 

7.  He  shall  speak  the  truth. 

8.  He    shall    not    converse   with    anybody   but 
Aryans. 

9.  He  shall  daily  sing  the  two  (Samans  called) 
Raurava  and  Yaudhd^aya. 

10.  He  shall  bathe  in  the  morning,  at  noon,  and 
in   the   evening,   reciting   the   three  (verses   which 
begin)  '  For  ye  waters  are,'  and  he  shall  dry  himself 
reciting  the  eight  purificatory  (verses  which  begin) 
'  The  golden-coloured.' 

1 1.  Next  (he  shall  offer)  libations  of  water. 

12.  Adoration  to  him  who  creates  self-conscious- 
ness, who  creates  matter,  who  gives  gifts,  who  de- 
stroys (sin),  who  performs  penance,  to  Punarvasu, 
adoration. 

Adoration  to  him  who  is  worthy  of  (offerings) 

A 

7-1 1.  Samavidhana  I,  2,  5.  Aryans,  i.e.  Brahrna«as,  Ksha- 
triyas,  and  Vauyas.  Regarding  the  Samans  and  Mantras,  see  notes 
to  Burnell's  edition  of  the  Samavidhana,  and  above,  XXV,  7. 
Haradatta  remarks  that  in  the  Taitt.  Sa»zh.  (V,  6,  i)  the  Mantras 
beginning  '  The  golden-coloured'  are  ten  in  number,  and  adds  that 
'  if  in  some  other  .Sakha  eight  are  found,  those  must  be  taken.' 

12.  Samavidhana  I.  2,  5,  where,  however,  only  four  Mantras  are 
given  instead  of  our  thirteen.  The  epithets  given  to  the  deity  in 
the  Samavidhana  can  all  be  referred  to  the  Sun,  provided  he  is 
identified  with  the  universal  soul,  while  in  the  above  Sutra,  Rudra 
and  Indra  have  been  introduced.  It  cannot  fee  doubtful  that  the 
Samavidhana  gives  an  older  and  more  authentic  form  of  the  prayer. 
My  translation  of  the  epithets,  which  are  found  in  the  Samavidhana 
also,  follows  Sayawa's  gloss.  Haradatta  does  not  explain  them. 
About  Sobhya  in  the  twelfth  Mantra,  which  possibly  might  mean, 
'he  who  dwells  in  a  mirage,  i.e.  the  Sawsara,'  I  feel  doubtful. 
My  MSS.  read  somya,  and  the  Samavidhana  has  saumya  in  the 
second  Mantra.  But  I  am  unwilling  to  alter  the  word,  as  Professor 
Stenzler's  reading  may  have  been  derived  from  a  South-Indian 
MS.,  where  bhya  and  myado  not  resemble  each  other  so  much  as 
in  the  DevanSgarl  characters. 


298  GAUTAMA.  XXVI,  13. 

consisting  of  Mu%a  grass,  who  is  worthy  of  (offer- 
ings of)  water,  who  conquers  wealth,  to  him  who 
conquers  the  universe,  adoration. 

Adoration  to  him  who  gives  success,  who  gives 
full  success,  who  gives  great  success,  to  him  who 
carries  (all  undertakings)  to  a  successful  issue, 
adoration. 

Adoration  to  Rudra,  the  lord  of  cattle,  the  great 
god,  the  triocular,  solitary,  supreme  lord  Hari,  to 
dread  .Sarva,  to  l-arana  who  carries  the  thunderbolt, 
to  the  fierce  wearer  of  matted  locks,  adoration. 

Adoration  to  the  Sun,  to  Aditi's  offspring,  adora- 
tion. 

Adoration  to  him  whose  neck  is  blue,  to  him 
whose  throat  is  dark-blue,  adoration. 

Adoration  to  the  black  one,  to  the  brown  one, 
adoration. 

Adoration  to  Indra,  the  first-born,  the  best,  the 
ancient,  to  chaste  Harike^a,  adoration. 

Adoration  to  the  truthful  purifier,  to  fire-coloured 
Kama,  who  changes  his  form  at  pleasure,  adoration. 

Adoration  to  the  brilliant  one,  to  him  whose 
form  is  brilliant,  adoration. 

Adoration  to  the  fierce  one,  to  him  whose  form 
is  fierce,  adoration. 

Adoration  to  Sobhya,  the  beautiful,  the  great 
male,  the  middle  male,  the  highest  male,  to  the 
student  of  the  Veda,  adoration. 

Adoration  to  him  who  wears  the  moon  on  his 
forehead,  to  him  whose  garment  is  a  skin,  adoration. 

13.  The  worship  of  Aditya  (the  sun)  must  be 
performed  with  the  same  (texts). 

13-17.    Sainavidh&ua  I,  2,  5. 


XXVI,  25.  PENANCES.  299 

14.  Offerings  of  clarified  butter  (must  be  made 
with  the  help  of)  the  same  (texts). 

15.  At  the  end  of  the  period  of  twelve  days  he 
shall  boil  rice  and  make  offerings  to  the  following 
deities, 

1 6.  (Viz.)  to  Agni  svaha,  to  Soma  svaha,  to  Agni 
and  Soma  (conjointly),  to   Indra   and   Agni    (con- 
jointly), to  Indra,  to  all  the  gods,  to  Brahman,  to 
Pra^apati,  (and)  to  Agni  Svishfekr/t. 

17.  Afterwards  (he  must  feed)  Brahmawas. 

1 8.  By   the  above    (rules)   the   AtikrM/ira.  (or 
exceedingly  difficult)  penance  has  been  explained. 

19.  (But  when  he  performs  that),  he  shall  eat 
(only)  as  much  as  he  can  take  at  one  (mouthful); 

20.  The  third  (Kri££/ira)   is   that  where   water 
is    the    (only)    food,    and    it   is    called    Krz^'^rati- 
kri&Mra.  (or  the  most  difficult  penance). 

21.  He  who   has   performed  the    first  of  these 
(three)   becomes   pure,    sanctified,   and   worthy    (to 
follow)  the  occupations  (of  his  caste). 

22.  He  who  has  performed  the  second  is  freed 
from  all  sins  which  he  commits,  excepting  mortal 
sins  (mahapataka). 

23.  He  who  has  performed  the  third,  removes  all 
guilt. 

24.  Now  he  who  performs  these  three  K>/>/£/;ras 
becomes  perfect  in  all  the  Vedas,  and  known  to  all 
the  gods ; 

25.  Likewise  he  who  knows  this. 

1 8.  Sair.avidhana  I,  2,  6. 

19.  Samavidhftna  I,  2,  7  ;  Manu  XI,  214;  Ya^avalkya  III,  320. 

20.  Samavidhana  I,  2,  8  ;  Ya^navalkya  III,  321. 
21-23.    Samavidhana  I,  2,  9. 

24-25.    SamavidhSna  I,  2,  10.  Sarveshu  vedeshu  smUa/5, '  perfect 


3OO  GAUTAMA.  XXVII,  I. 


CHAPTER    XXVII. 

1.  Now,   therefore,    the    Alandrayatfa    (or   lunar 
penance  will  be  described). 

2.  The  (general)  rules  prescribed  for  a  KrM&t* 
(are  applicable)  to  that 

3.  (The  hair  must  be)  shaved,  in  case  it  (is  per- 
formed as)  a  penance. 

4.  He  shall  fast  on  the  day  preceding  the  full 
moon. 

5.  And  (he  shall  offer)  libations  (of  water),  obla- 
tions of  clarified  butter,  consecrate   the    sacrificial 
viands,  and  worship  the  moon,  reciting  these  (rz/£as), 
'  Increase '  (Rig-veda  I,  91,  17),'  May  milk  be  joined 
with  thee'  (Rig-veda  I,  91,   18,  and)   'Ever  new' 
(Rig-veda  X,  85,  19). 

6.  He  shall  offer   (clarified  butter),  reciting  the 
four  (rz'^as  beginning)  '  Yad  devcl  devahe^anam/ 

7.  And  at  the  end  (of  the  offering  of  clarified 

in  all  the  Vedas/  means,  literally,  equal  to  a  student  who  has  bathed 
after  completing  the  study  of  all  the  four  Vedas. 

XXVII.  2.  The  rules  meant  particularly  are  those  given 
XXVI,  6-u. 

3.   '  He  calls  penance  vrata.' — Haradatta. 

5.  '  The  four  religious  acts,  the  first  of  which  is  the  offering  of 
libations,  are  to  be  performed  with  the  help  of  the  three  sacred 
texts,  the  first  of  which  begins  "  Increase."     As  the  number  (of  the 
acts  and  of  the  verses)  does  not  agree,  the  fire-oblations  and  the 
libations  of  water  must  be  performed  severally,  each  with  one  text, 
and  the  consecration  (of  the  offerings)  and  the  worship  (of  the 
moon  must  be  performed  wiih  all  of  them)  together.' — Haradatta. 

6.  '  He  shall   offer — as  nothing  is  specified — clarified   butter, 
with  the  first  four  rik&s  of  the  Anuvaka  '  Yad  devS  devahe</anam/ 
Counting  the  three  mentioned  above  (Sutra  5),  altogether  seven 
oblations  of  clarified  butter  must  be  made.' — Haradatta. 

7.  'On   completion    of  the   oblations   of  clarified  butter,    he 


XXVII,  II.  PENANCES.  3OI 

butter  he  shall  offer)  pieces  of  sacred  fuel,  reciting 
(the  texts  beginning)  '  Devakmasya.' 

8.  Each  mouthful  of  food  must  be  consecrated 
by  the  mental  recitations  (of  one)  of  the  following 
(words) :  Om,  bhM,  bhuva/fc,  sva/i,  austerity,  truth, 
fame,    prosperity,    vigour,     refreshment,    strength, 
lustre,  soul,  law,  .Siva. 

9.  Or  (he  may  consecrate)  all  (of  them  at  once, 
saying),  Adoration  svaha. 

10.  The  size  of  a  mouthful  (shall  be  such)  as  not 
to  cause  a  distortion  of  the  mouth  (in  swallowing  it). 

11.  The  sacrificial  viands  are,  boiled  rice,   food 
obtained  by  begging,  ground  barley,  grain  separated 
from  the  husk,  barley-gruel,  vegetables,  milk,  sour 

shall  offer  pieces  of  sacred  fuel,  reciting  the  eight  sacred  texts, 
which  begin  "  Devakr/tasya,"  and  have  been  mentioned  above 
(XXV,  10).  The  word  "completion"  (anta)  is  merely  a  con- 
firmation of  something  established,  because  (the  place  of  the 
offering)  is  already  fixed  by  the  place  of  the  rule.  But  others 
explain  the  word  "ante"  to  mean  "at  the  end  of  the  .ffandra- 
ya«a."  The  word  "  and  "  does  not  agree  with  their  (opinion).' — 
Haradatta. 

8.  Haradatta  observes  that  on  the  days  when  the  performer  eats 
less  than  fifteen  mouthfuls,  the  later  mentioned  texts  must  be  left 
out,  and  that,  while  eating,  the  performer  must  employ  the  Prawahuti 
Mantras  (Apastamba  II,  i,  i,  2  note).     He  concludes  by  giving  the 
following   prayoga  for  the  performance  of  the  ceremony :    '  He 
places  all  the  food  in  his  dish,  and  consecrates  it  by  the  texts 
"  Increase,"  &c.     Next  he  divides  it  into  mouthfuls,  and  consecrates 
each  successively  with  the  word  Cm  and  the  rest,  and  eats  them, 
reciting  the  texts  for  the  Prawahutis.' 

9.  Haradatta  states  that  either  of  the  two  words  may  be  used 
in  consecrating  all  the  mouthfuls,  but  that  others  think,  both  should 
be  used. 

10.  Ya^Tzavalkya  III,  324. 

11.  The  term  'sacrificial  viands'  denotes  here,  according  to 
Haradatta,  the  food  eaten  by  the  performer,  which,  like  that  eaten 
by  the  performer  of  a  Kr/#Mra,  must  be  havishya,  'fit  for  an  offering/ 


3O2  GAUTAMA.  XXVII,  12. 

milk,  clarified  butter,  roots,  fruits,  and  water ;  (among 
these)  each  succeeding  one  is  preferable  (to  those 
enumerated  earlier). 

12.  He  shall  eat  on  the  day  of  the  full  moon 
fifteen  mouthfuls,  and  during  the  dark  half  (of  the 
month)  daily  diminish  his  portion  by  one  (mouthful). 

13.  He  shall  fast  on  the  day  of  the  new  moon, 
and  during   the   bright  half  (of  the  month)  daily- 
increase  (his  portion)  by  one  (mouthful). 

14.  According  to  some  (the  order  shall  be)  in- 
verted. 

15.  That  (is  called)  a  month,  occupied  by  the 
A'&ndrayawa  penance. 

1 6.  He  who  has  completed  that,  becomes  free 
from  sin  and  free  from  crime,  and  destroys  all  guilt. 

17.  He  who   has  completed   a   second   (month, 
living  according  to  that  rule),  sanctifies  himself,  ten 
ancestors,  and   ten    descendants,  as   well    as   (any) 
company  (to  which  he  may  be  invited) ; 

1 8.  And  he  who  has  lived  for  a  year  (according 
to  that  rule),  dwells  (after  death)  in  the  world  of  the 
moon. 

CHAPTER  XXVIII. 

i.    After  the  father's  death  let  the  sons  divide 
his  estate, 

see  above,  XXVI,  2.  Haradatta  adds  that,  as  a  Gr/hastha  must  not 
beg,  the  food  obtained  by  begging  must  have  been  collected  by  his 
pupils,  and  that  liquid  food  must  be  used  for  the  expiation  of  the 
more  serious  offences. 

12.   Manu  XI,  217-218;  Ya^wavalkva  III,  324-325. 

14.  I.e.  the  performer  may  begin  with  the  fast  on  the  day  of 
the  new  moon. 

1 8.    Manu  XI,  221 ;  Ya^v&valkya  III,  327. 

XXVIII.  i.*Colebrooke,  Dayabhaga  II,  4;  Mitakshara  I,  a,  7; 


XXVIII,  6.  INHERITANCE.  303 

2.  Or,  during   his   lifetime,  when  the  mother  is 
past  child-bearing,  if  he  desires  it, 

3.  Or  the  whole  (estate  may  go)  to  the  first-born  ; 
(and)  he  shall  support  (the  rest)  as  a  father. 

4.  But  in  partition  there  is  an  increase  of  spiritual 
merit 

5.  (The  additional  share)  of  the  eldest  (son  con- 
sists of)  a  twentieth  part  (of  the  estate),  a  male  and 
a  female  (of  animals  with  one  row  of  front  teeth, 
such  as  cows),  a  carriage  yoked  with  animals  that 
have  two  rows  of  front  teeth,  (and)  a  bull. 

6.  (The  additional  share)  of  the  middlemost  (con- 
sists  of)    the   one-eyed,  old,  hornless,  and  tailless 
animals,  if  there  are  several. 

V,  Digest  20;  Mayukha  IV,  4,  3.  Haradatta  remarks  that,  accord- 
ing to  Gautama,  the  sons  alone  shall  divide  the  estate,  and  that  ihe 
mother  is  not  to  receive  a  share,  as  other  teachers,  e.g.  Ya^wavalkya 
II.  123,  prescribe.  Apastamba  II,  6, 13,  2  ;  Manu  IX,  104 ;  Ya^«a- 
valkya  II,  117. 

2.  Colebrooke  and  Mayukha  loc.  cit.     '  Or  the  sons  may  divide 
the  estate  even  during  the  lifetime  of  the  father ;  when  he  desires 
it,  i.e.  by  his  permission.     The  time  for  such  a  (division  is)  when 
the  mother  is  past  child-bearing/ — Haradatta.     The  correctness  of 
this  interpretation  of  our  Sutra  is  corroborated  by  the  exclusion  of 
sons  who  have  divided  the  family  estate  against  the  father's  will 
(XV,  19)  from  the  •Sraddha  dinner.     Apastamba  II,  6,  14,  i. 

3.  Colebrooke,  Dayabhaga  III,  i,  15;  Manu  IX,  105. 

4.  Colebrooke,  Ddyabhaga  III,   i,   14;    V,  Digest  47.     After 
division  each  brother  has  to  perform  the  Vai-rvadeva  and  the  other 
domestic  ceremonies  separately,  while  in  a  united  family  they  are 
performed  by  the  eldest  brother.     Thus  a  division  of  the  family 
estate  causes  an  increase  of  spiritual  merit ;  see  also  Manu  XI,  1 1 1. 

5.  Colebrooke,    Dayabhaga    II,    37;    V,    Digest    47;    Manu 
IX,  112. 

6.  Colebrooke  11.  cit.     '  And  that  (additional  share  is  given),  if 
of  the  one-eyed  and  the  rest  there  are  several,  i.e.  if  the  others  also 
get  (some).' 


304  GAUTAMA.  XXVIII,  7. 

7.  (The  additional  share)  of  the  youngest  (con- 
sists of)  the  sheep,  grain,  the  iron  (utensils),  a  house, 
a  cart  yoked  (with  oxen),  and  one  of  each  kind  of 
(other)  animals. 

8.  All  the  remaining  (property  shall  be  divided) 
equally. 

9.  Or  let  the  eldest  have  two  shares, 

10.  And  the  rest  one  each. 

n.    Or  let  them  each  take  one  kind  of  property, 
(selecting),  according  to  seniority,  what  they  desire, 
1  2.    Ten  head  of  cattle. 

13.  (But)  no  (one  brother  shall)  take  (ten)  one- 
hoofed  beasts  or  (ten)  slaves. 

14.  (If  a  man  has  several  wives)  the  additional 


7.  Colebrooke  11.  cit.     'Avi^  (a  sheep),  i.e.  an  animal  having 
a  fleece.     The  singular  number  (is  used  to  denote)  the  species, 
(and  the  explanation  is),  "  As  many  sheep  as  there  are."     For  (the 
possession  of)  one  would  follow  already  from  the  phrase,  "And 
one  of  each   kind   of  animals."      Another  (commentator  says), 
"  Though  the  father  may  possess  one  sheep  only,  still  it  belongs  to 
the  youngest,  and  the  phrase  '  one  of  each  kind  of  animals  '  refers 
to  the  case  when  there  are  many."  .  .  .  This  (additional  share  is 
that)  belonging  to  the  youngest.     (If  there  are  more  than  three 
sons)  the  others  obtain  the  share  of  the  middlemost.'  —  Haradatta, 

8.  Colebrooke  11.  cit. 

9.  Colebrooke,  Dayabhaga  II,  37  ;  V,  Digest  51.     My  best  copy 
P.  leaves  out  this  Sutra  and  the  next.     The  others  read  dvyamsi  va" 
purva^a^  (not  purva^asya,  as  Professor  Slenzler  reads),  and  explain 
the  former  word  as   follows,  'dvavamau   dvya.msa.rn  tadasyastiti 
dvyamst'     Manu  IX,  117. 

10.  Colebrooke  11.  cit.  u.    Colebrooke  V,  Digest  68. 

12.  Colebrooke  loc.  cit.     The  meaning  appears  to  be  that  no 
brother  is  to  select  more  than  ten  head  of  cattle. 

13.  Colebrooke  V,  Digest  69.     '  But,  as  has  been  declared  above 
(Sutra  n),  one  of  each  kind  only.     In  the  case  of  the  v.  1.  dvipa- 
dan&m,  the  word  pada  (step)  is  used  in  the  sense  of  the  word  pada 
(foot).'  —  Haradatta. 

14.  Colebrooke  V,  Digest  58  ;  Manu  IX,  123. 


XXVIII,  21.  INHERITANCE.  305 

share  of  the  eldest  son  is  one  bull  (in  case  he  be 
born  of  a  later-married  wife) ; 

15.  (But    the    eldest    son)   being    born   of   the 
first-married  wife  (shall  have)  fifteen  cows  and  one 
bull; 

1 6.  Or  (let  the  eldest  son)  who  is  born  of  a  later- 
married   wife    (share  the  estate)  equally  with   his 
younger  (brethren  born  of  the  first-married  wife). 

17.  Or  let  the  special  shares    (be   adjusted)   in 
each  class  (of  sons)  according  to  their  mothers. 

18.  A  father  who  has  no  (male)  issue  may  appoint 
his  daughter  (to  raise  up  a  son  for  him),  presenting 
burnt  offerings  to  Agni  (fire)  and  to  Pra^apati  (the 
lord  of  creatures),  and  addressing  (the  bridegroom 
with  these  words),  '  For  me  be  (thy  male)  offspring.' 

19.  Some  declare,  that  (a  daughter  becomes)  an 
appointed  daughter  solely  by  the  intention  (of  the 
father). 

20.  Through   fear  of  that   (a  man)  should   not 
marry  a  girl  who  has  no  brothers. 

21.  Sapiwdas  (blood  relations  within  six  degrees), 
Sagotras  (relations  bearing  a  common  family  name), 
(or)  those  connected  by  descent  from  the  same  /vVshi 

15.  Colebrooke  loc.  cit.;  Manu  IX,  124. 

1 6.  Colebrooke  loc.  cit. 

1 7.  Colebrooke  V,  Digest  59.     '  After  having  divided  the  estate 
into  as  many  portions  as  there  are  wives  who  possess  sons,  and 
having  united  as  many  shares  as  there  are  sons  (of  each  mother), 
let  the  eldest  in  each  class  (of  uterine  brothers)  receive  the  additional 
share  of  one-twentieth  and  so  forth.' — Haradatta. 

18-19.  Colebrooke  V,  Digest  225;  Manu  IX,  130-140. 

20.  Manu  III,  1 1  ;  Ya^wavalkya  I,  53. 

21.  Colebrooke,  Dayabhaga  XI,  6,  25;  MitaksharS  II,  I,  18; 
V,  Digest  440.     My  copies  as  well  as  Gimutav&hana  and  Vlgnz- 
nejvara  read  in  the  text  stri  va,  'or  the  wife,'  instead  of  stri  £a, 

[2]  X 


GAUTAMA.  XXVIII,  22. 

(vaidika  gotra),  and  the  wife  shall  share  (the  estate) 
of  a  person  deceased  without  (male)  issue  (or  an 
appointed  daughter). 

22.  Or  (the  widow)  may  seek  to  raise  up  offspring 
(to  her  deceased  husband). 

23.  (A  son)  begotten  on  a  (widow)  whose  hus- 
band's  brother   lives,  by  another  (relative),  is  ex- 
cluded from  inheritance. 

24.  A  woman's  separate  property  (goes)  to  her 
unmarried  daughters,  and  (on  failure  of  such)  to  poor 
(married  daughters). 

25.  The  sister's  fee  belongs  to  her  uterine  bro- 
thers, if  her  mother  be  dead. 

26.  Some  (declare,  that  it  belongs  to  them)  even 
while  the  mother  lives. 

27.  The  heritage  of  not  reunited  (brothers)  de- 

'  and  the  wife.'  Still  the  latter  seems  to  be  the  reading  recog- 
nised by  Haradatta,  as  he  says,  '  But  the  wife  is  joined  together 
(sarnu^iyate)  with  all  the  Sagotras  and  the  rest.  When  the  Sago- 
tras  and  the  rest  inherit,  then  the  wife  shall  inherit  one  share  with 
them,  &c.  Apastamba  II,  6,  14,  2  ;  ManuIX,  187;  Ya^avalkya 

Hi  *35-i36- 

22.  Colebrooke,  Mitakshara  II,  i,  8,  where  this  Sutra  has,  how- 
ever, been  combined  with  the  preceding.     See  also  above,  XVIII, 
4-8;  ManuIX,  145-146,  190. 

23.  Colebroqke  V,  Digest  341 ;  Manu  IX,  144. 

24.  Colebrooke,  Dayabhaga  IV,  2,  13;    Mitakshara  I,  3,  n; 
II,  2,  4 ;  V,  Digest  490 ;  Mayukha  IV,  8, 1 2.     See  also  Manu  IX, 
192  ;  Y%«avalkya  II,  145. 

25.  Colebrooke,  Dayabhaga  IV,  3,  27  ;  V,  Digest  511;  Mayukha 
IV,  10,  32.     'The  fee,  i.e.  the  money  which  at  an  Asura,  or  ah 
Arsha  wedding,  the  father  has  taken  for  giving  the  sister  away. 
That  goes  after  his  (the  father's)  death  to  the  uterine  brothers  of 
that  sister;    and  that  (happens)  after  the  mother's  death.      But 
if  the  mother  is  alive  (it  goes)  to  her.' — Haradatta. 

26.  Colebrooke  V,  Digest  511. 

27.  Colebrooke  V,  Digest  434.     'The  word  "eldest"  is  used 


XXVIII,  34-  INHERITANCE.  307 


ceased    (without    male    issue    goes)    to    the    eldest 
(brother). 

28.  If  a  reunited  coparcener  dies  (without  male 
issue)  his  reunited  coparcener  takes  the  heritage. 

29.  A  son  born  after  partition  takes  exclusively 
(the  wealth)  of  his  father. 

30.  What  a  learned  (coparcener)  has  acquired  by 
his  own  efforts,  he  may  (at  his  pleasure)  withhold 
from  his  unlearned  (coparceners), 

31.  Unlearned    (coparceners)  shall    divide  (their 
acquisitions)  equally. 

32.  A  legitimate  son,  a  son  begotten  on  the  wife 
(by  a  kinsman),  an  adopted  son,  a  son  made,  a  son 
born  secretly,  and  a  son  abandoned  (by  his  natural 
parents)  inherit  the  estate  (of  their  fathers). 

33.  The  son  of  an  unmarried  damsel,  the  son  of 
a  pregnant  bride,  the  son  of  a  twice-married  woman, 
the  son  of  an  appointed  daughter,  a  son  self-given, 
and  a  son  bought  belong  to  the  family  (of  their 
fathers). 

34.  On  failure  of  a  legitimate  son  or  (of  the) 


to  give  an  example.  (The  property)  goes  to  the  brothers,  not 
to  the  widow,  nor  to  the  parents.  That  is  the  opinion  of  the 
venerable  teacher.' — Haradatta.  Ya^zavalkya  II,  134. 

28.  Mayfikha    IV,    9,    15;     Mann    IX,    212-,     Ya^avalkya 
II,   138. 

29.  Colebrooke,  Dayabhaga  VII,  3;  Manu  IX,  216. 

30.  Colebrooke,  Dayabhaga  VI,  i,  17;  V,  Digest  355;  Mayu- 
kha  IV,  7,  10 ;  Manu  IX,  206;  Ya^avalkya  II,  119. 

31.  Colebrooke  V,  Digest  137  ;  Manu  IX,  205. 

32-33.  Colebrooke  V,  Digest  184 ;  Manu  IX,  166-178 ;  Ya^«a- 
valkya  II,  128-132.  My  best  copy  P.  inserts  another  SQtra  between 
this  and  the  following  one,  ete  tu  gotrabha^a^,  '  but  these  (latter 
six)  belong  to  the  family  (only,  and  do  not  inherit).' 

34.  Colebrooke  V,  Digest  184.  'The  residue  of  the  estate 

X  2 


308  GAUTAMA.  XXVIII,  35. 

other   (five    heirs)   they   receive   a   fourth    (of  the 
estate). 

35.  The  son  of  a  Brahmawa  by  a  Kshatriya  wife, 
being  the  eldest  and  endowed  with  good  qualities, 
shares  equally  (with  a  younger  brother,  born  of  a 
Brahmawi) ; 

36.  (But   he   shall)   not   (obtain)    the    additional 
share  of  an  eldest  son. 

37.  If  there  are  sons  begotten  (by  a  Brahmawa) 
on  wives  of  the  Kshatriya  and  Vaisya  castes  (the 
division  of  the   estate  between   them   takes   place 
according  to  the  same  rules)  as  (between)  the  (son 
by  a  Kshatriya  wife)  and  the  son  by  a  Brahma«i. 

38.  And  (the  sons  by  a  Kshatriya  wife  and  by 

goes  to  the  Sapi«</as.  If  it  is  here  stated  that  the  son  of  an 
appointed  daughter  receives,  even  on  failure  of  a  legitimate  son, 
a  fourth  part  of  the  estate  only,  that  refers  to  the  son  of  an  ap- 
pointed daughter  of  lower  caste,  i.e.  to  a  son  who  is  born,  when 
somebody  makes  the  daughter  of  a  wife  of  lower  caste  his  ap- 
pointed daughter,  and  does  that  by  intent  only.' — Haradatta. 

35.  Colebrooke  V,  Digest  158;  Manu  IX,  149-153;  Ya^«a- 
valkya  II,  125.     'If  the  son  of  a  Brahmawa  by  a  Kshatriya  wife 
is  endowed  with  good  qualities  and  the  eldest,  then  he  shares 
equally  with  a  younger  son  by  a  Brahma«i.     For  the  one  possesses 
seniority  by  age  and  the  other  by  caste.' — Haradatta. 

36.  Colebrooke  loc.  cit.     '  What  is  exclusive  of  the  additional 
share  of  the  eldest,  which  has  been  declared  above,  Sutra  5,  (that) 
other   (part)   he   shall   obtain.      The  verb   must  be   understood 
from  the  context.     Regarding  a  son  by  a  Kshatriya  wife  who  is 
the  eldest,  but  destitute  of  good  qualities,  the  Mdnava  Dharma- 
jastra  declares  (IX,  152-153),  ''Or  (if  no  deduction  be  made)," 
&c.' — Haradatta.     The  sense  in  which  the  Sutra  has  been  taken 
above,  agrees  with  the  explanation  of  the  Ratnakara  adduced  in 
the  Digest  loc.  cit.,  though  the  reading  of  the  text  followed  there 
seems  to  be  different. 

37-38.   Colebrooke  V,  Digest  159.     In  the  Digest  V,  160.  an 
additional  Sutra  regarding  the  partition   between  the   sons  of  a 


XXVIII,  45-  INHERITANCE.  309 

a  Vai.sya  wife  share  in  the  same  manner)  if  (they 
have  been  begotten)  by  a  Kshatriya  (father). 

39.  The  son  by  a  ^udra  wife  even,  if  he  be  obe- 
dient like  a  pupil,   receives  a  provision   for  main- 
tenance (out  of  the  estate)  of  a  (Brahmawa)  deceased 
without  (other)  male  issue. 

40.  According  to  some,  the  son  of  a  woman  of 
equal  caste  even  does  not  inherit,  if  he  be  living 
unrighteously. 

41.  tSVotriyas  shall  divide  the  estate  of  a  childless 
Brahma^a. 

42.  The  king  (shall  take  the  property  of  men)  of 
other  (castes). 

43.  An  idiot  and  a  eunuch  must  be  supported. 

44.  The  (male)  offspring  of  an  idiot  receives  (his 
father's)  share. 

45.  (Sons  begotten)  on  women  of  higher  castes 
(by  men  of  lower  castes  shall  be  treated)  like  sons 
(begotten  by  a  Brahmawa)  on  a  6udra  wife. 


Vaijya  by  Vaijya  and  .Sudra  wives  is  quoted,  which,  however,  is 
not  recognised  by  Haradatta. 

39.  Colebrooke  V,  Digest  169;    Mayukha  IV,  4,  30.     '(The 
word)  of  a  Brahmawa  must  be  understood  (from  Sutra  35).'— 
Haradatta. 

40.  Colebrooke  V,  Digest  316;  Apastamba  II,  6,  14,  15. 

41.  Colebrooke,  Mitakshara  II,  7,  3;  Mayukha  IV,  8,  25.    '  The 
expression  "of  a  childless  (Brahma«a)"  includes  by  implication 
(the  absence)  of  SapiWas  and  other  (heirs).' — Haradatta.     Sro- 
triyas,  i.e.  Brahma«as  learned  in  the   Vedas.      See   also   Manu 
IX,  1 88. 

42.  Apastamba  II,  6,  14,  5. 

43.  Colebrooke  V,  Digest  335;  Manu  IX,  201-202;  Ya^/7a- 
valkya  II,  140. 

44.  Colebrooke  loc.  cit. ;  Manu  IX,  203;  Ya^avalkya  II,  141. 

45.  Colebrooke  V,  Digest  171,  335. 

X  3 


3 1 0  GAUTAMA.  XXVIII,  46-53. 

46.  Water,  (property  destined  for)  pious  uses  or 
sacrifices,  and  prepared  food  shall  not  be  divided  ; 

47.  Nor  (shall  a  partition  be  made)  of  women 
connected  (with  members  of  the  family). 

48.  In  cases  for  which  no  rule  has  been  given, 
(that  course)  must  be  followed  of  which  at  least  ten 
(Brahmawas),   who   are   well    instructed,   skilled   in 
reasoning,  and  free  from  covetousness,  approve. 

49.  They   declare,   that   an   assembly    (parishad, 
shall  consist)  at  least  (of)  the  ten  following  (mem- 
bers, viz.)   four  men  who  have  completely  studied 
the  four  Vedas,  three  men  belonging  to  the  (three) 
orders  enumerated  first,  (and)  three  men  who  know 
(three)  different  (institutes  of)  law. 

50.  But  on  failure  of  them  the  decision  of  one 
•Srotriya,  who  knows  the  Veda  and  is  properly  in- 
structed (in  the  duties,  shall  be  followed)  in  doubtful 
cases. 

51.  For  such   a  man  is  incapable  of  (unjustly) 
injuring  or  (unjustly)  favouring  created  beings. 

52.  He  who  knows  the  sacred  law  obtains  hea- 
venly bliss,   more  than   (other)  righteous  men,   on 
account   of  his   knowledge    of,   and   his   adherence 
to  it. 

53.  Thus  the  sacred  law  (has  been  explained). 

46.  Manu  IX,  219.    For  a  fuller  explanation  of  the  terms  yoga 
and  kshema,  (property  destined  for)  pious  uses  and  sacrifices,  see 
Colebrooke,  Mitakshara  I,  4,  23. 

47.  Colebrooke,  Mitakshara  I,  4,  22;  V,  Digest  367;  Mayukha 
IV,  7,  19-  A 

49-51.  Apastamba  II,  n,  29,  13-14;  Manu  XII,  108-113. 
Three  men  belonging  to  the  (three)  orders  enumerated  first,  i.e.  a 
student,  a  householder,  and  an  ascetic,  see  above,  III,  2. 


TRANSLITERATION  OF  ORIENTAL    ALPHABETS. 


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CONTENTS. 

PAGE 

INTRODUCTION'  TO  VASISHTV/A      .        .        ,  .        .        xi 

INTRODUCTION  TO  BAUDHAYANA  ....         .  xxix 

VASISHTm  DHARMASASTRA. 

General  Rules i 

Four  Castes "...        9 

Lawful  Occupations  .         .         .         ,        .         .         .         .n 
Duty  of  Studying  the  Veda       .        .        .        .        ,  1 7 

Definitions         .         .         .         .         .         .         .        ..  19 

Purification .         .21 

Origin  of  Castes .25 

Impurity  .....         ^        ....       27 

Women    ..........       31 

Rule  of  Conduct      ,        .         .        .        ...        •       34 

Studentship       .        .         .        .        .         .';,.'.         -40 

Householder 42 

Hermit  ". 45 

Ascetic .,         .       46 

Guests 49 

Sraddhas  , .        .51 

Sacrifices 56 

initiation  .  , 57 

Sn&taka     ..........       59 

Study  of  the  Veda 63 

Saluting 67 

Lawful  and  Forbidden  Food     .         .         .         .         .         .69 

Adoption 75 

Excommunication 77 

Legal  Procedure -79 


Vlll  CONTENTS. 


Inheritance .         .         .84 

Mixed  Castes   .        .        . 93 

Duties  of  a  King      ...  ....       96 

Penances .        .        .         .        .102 

Secret  Penances 124 

Gifts         .         . 136 


BAUDHAYANA   DHARMASASTRA. 

Sources  of  the  Law          . 143 

Different  Customs     .         . 146 

Studentship 149 

Snataka 158 

Waterpot  ...         .         .         .         .         .         .         .     160 

Purification .         .164 

Lawful  Livelihood     .         . 175 

Impurity   .        .        .         .         .....        .         .  177 

Inheritance        .        .        .         ;         .         ..         .         .178 

Impurity 180 

Forbidden  Food        .         .         .         .         .  .    .  .         .         .     184 

Sacri6ces .        .        .        .         .        .        .        .         .         .186 

Castes      . 196 

The  King         . 199 

Criminal  Law   .         . 201 

Witnesses          .........     202 

Marriage  .         .         .         .         .        .         .         .  .     205 

Veda-Study       . .208 

Penances  .        .        .        . 211 

Inheritance 224 

Women    .        .        .        .        .        .        .        .        •        .231 

Householder •     237 

Snataka    .        .         .         .         .         .         .         .  .238 

The  Twilight  Devotions    .         .         .         .         .         .         •     245 

Bathing     ........  •     249 

Tarpawa    ......  •     252 

Mahaya^las      . 25^ 


CONTENTS.  IX 


PAGE 

The  Four  Orders      

.         258 

The  Offering  to  the  Vital  Airs          . 

.         262 

Eating       .         .        .        

.          264 

Sraddhas  

.         266 

The  Procreation  of  Sons          

.         271 

Ascetic      .         .         .         .     •    .        .         . 

•          273 

Ways  of  Living  for  Householders     .        .        .        . 

.         284 

Hermits    ..     .         . 

.          291 

Penances  for  a  Student     . 

•          294 

Aghamarshawa  .                 .         . 

.          296 

Prasntiyavaka  .         .         .                 .         .         .        . 

.          297 

Kushmawdas      

.         300 

^Tandrayawa       .         .         .         .        . 

•         303 

Anaj-natparayana        .         .         .         .         .        .         . 

•         3<>7 

Penances  .         .         .         .                 ... 

.    310 

Secret  Penances        

.     320 

Rites  securing  Success      

.     322 

Pari.rish/a  on  Adoption       .         .         .         .         »-','-. 

•     334 

INDEX  TO  PARTS  I  AND  11  (Vols.  II  and  XIV) 

•     337 

Additions  and  Corrections  .        .        .         . 

•     355 

Transliteration  of  Oriental  Alphabets  adopted  for  the  Trans- 
lations of  the  Sacred  Books  of  the  East          .        .        -357 


INTRODUCTION 

TO 

VASISH7V/A. 


THE  Vasish//&a  Dharma-rastra  is,  like  that  of  Gautama, 
the  last  remnant  of  the  Sutras  of  a  Vedic  school,  which,  as 
far  as  our  knowledge  goes  at  present,  has  perished,  together 
with  the  greater  part  of  its  writings.  We  owe  the  preserva- 
tion of  its  Dharma-sutra  probably  to  the  special  law  schools 
of  India,  which,  attracted  as  it  would  seem  by  its  title  and 
the  legend  connecting  it  with  VasishMa  Maitravaruwi,  one  of 
the  most  famous  Rtshis  of  the  Rig-veda  and  a  redoubtable 
champion  of  Brahmanism,  made  it  one  of  their  standard 
authorities.  The  early  existence  of  a  legend  according  to 
which  the  Vasish///;a  Dharma-sutra  was  considered  either 
to  be  a  work  composed  by  the  fitshi  Vasish///a,  or  at  least 
to  contain  the  sum  of  his  teaching  on  the  duty  of  man,  is 
indicated  by  several  passages  of  the  work  itself.  For  the 
Dharma-sutra  names  Vasish/^/a,  or  appeals  to  his  authority 
on  no  less  than  three  occasions.  First,  we  find  a  rule  on 
lawful  interest,  which  is  emphatically  ascribed  to  Vasish/^a1. 
*  Learn  the  interest  for  a  money  lender,'  the  Sutra  says, 
'  declared  by  the  word  of  Vasish^a ;  five  mashas  (may  be 
taken)  for  twenty  (karshapawas  every  month).'  Again,  at  the 
end  of  a  long  string  of  rules2  which  contain  the  observances 
to  be  kept  by  sinners  who  undergo  Krtfckfaa.  penances,  Va- 
sish///a's  name  is  brought  forward  as  the  authority  for  them, 
and  the  last  words  are,  'Thus  speaks  the  divine  Vasish//*a.' 
Finally,  the  concluding  Sutra  of  the  whole  work3  gives 

1  Vaaishf'Aa  Dharmasastra  II,  51. 

a  VlM<sh/!Aa  Dharmasastra  XXIV,  5. 

s  Vasish/Aa  Dharma-saatra  XXX,  n.  Similar  invocations  of  teachers  at  the 
end  of  Sutras  occur  frequently,  c. g.  Asvalayaaa  .SYauta-sutia  XII,  15,  14;  Rig- 
vidhana  V,  3,  4;  Yaska,  Nirukta,  Roth,  p.  216. 


Xll  VASISH77/A. 


expression  to  the  devotion  felt  by  the  author  for  the  fitshi, 
'Adoration  to  Vasish/^a,  6atayatu,  the  son  of  Mitra  and 
Varuwa  and  of  Urva^l.'  The  epithets  used  in  this  last  pas- 
sage conclusively  show  that  the  Vasish/V&a  after  whom  the 
Dharma-sutra  is  named,  is  the  individual  who,  according  to 
the  Brahmanical  tradition,  is  the  Rtshi  of  a  large  portion  of 
the  seventh  MaWala  of  the  Rig-veda  and  the  progenitor  of 
the  Vdsish///a  clan  of  Brahmans,  and  who  in  some  hymns 
of  the  Rig-veda  appears  as  the  purohita  or  domestic  priest 
of  king  Sudas  and  the  rival  of  VLyvamitra,  and  in  other 
Suktas  as  a  half  mythical  being.  For  the  verses  Rig-veda 
VII,  33,  11-14  trace  the  origin  of  this  Vasish/^a  to  the  two 
sons  of  Aditi,  Mitra  and  Varu«a,  and  to  the  Apsaras  Urva^i, 
and  contain  the  outline  of  the  curious,  but  disgusting  story 
of  his  marvellous  birth,  which  Sayawa  narrates  more  cir- 
cumstantially in  the  commentary  on  verse  u.  Moreover, 
the  word  Satayatu,  which  in  the  Dharma-sutra  is  used  as  an 
epithet  of  Vasish/^a,  occurs  Rig-veda  VII,  18,  ai  in  close 
connexion  with  the  Rishi's  name.  Saya^a  explains  it  in 
his  commentary  on  the  latter  passage  as  '  the  destroyer  of 
many  demons,'  or, '  he  whom  many  demons  seek  to  destroy,' 
and  takes  it  as  an  epithet  of  the  sage  Parlyara,  who  is  named 
together  with  Vasish/^a.  It  would,  however,  seem  that,  if 
the  verse  is  construed  on  strictly  philological  principles, 
neither  Sayawa's  interpretation,  nor  that  suggested  by  the 
Dharma-sutra  can  be  accepted,  and  that  .Satayatu  has  to 
be  takeri  as  a  proper  name 1.  But,  however  that  may  be,  it 
is  not  doubtful  that  we  may  safely  infer  from  the  expressions 
used  in  the  last  sentence  of  the  Dharma-sutra,  that  the 
Vasish/^a  to  whom  the  invocation  is  addressed  and  the 
composition  of  the  work  is  ascribed,  either  immediately  or 
through  the  medium  of  pupils,  is  the  individual  named  in 
the  Rig-veda.  The  connexion  of  the  Dharma-sutra  with 
one  of  the  ^/shis  of  the  Rig-veda  which  is  thus  established, 
possesses  a  particular  interest  and  importance,  because  it 
corroborates  the  statement  of  Govindasvamin,  the  commen- 
tator of  Baudhayana,  that  the  Institutes  of  Vasish.V/a  were 

1  See  Petersburg  Dictionary,  s.  v.  satayatu. 


INTRODUCTION.  Xlll 


originally  studied  by  and  authoritative  for  the  Bahvr/£as, 
the  7v?z'gvedins  alone,  and  afterwards  became  an  authority 
for  all  Brahmans  l.  In  the  introduction  to  Gautama  it  has 
been  shown  that  a  similar  assertion  which  Govinda  makes 
with  regard  to  the  Gautama  Dharma-sutra  can  be  corrobo- 
rated by  a  considerable  amount  of  external  and  internal 
evidence.  It  has  been  pointed  out  that  not  only  the  fact 
that  the  spiritual  pedigrees  of  the  .-Oandoga  schools  enu- 
merate several  Gautamas,  but  also  the  partiality  for  texts 
of  the  Sama-veda,  which  the  Institutes  of  Gautama  show 
on  several  occasions,  strongly  support  the  tradition  that 
the  Gautamiya  Dharmajastra  originally  was  the  exclusive 
property  of  a  school  of  Samavedins.  In  the  case  of  the 
Vasish/X/a  Dharmajastra  indications  of  the  latter  kind  are, 
if  not  entirely  wanting,  at  least  very  faint.  The  number  of 
Vedic  passages  quoted  is,  no  doubt,  large  ;  but  few  among 
them  belong  to  the  class  of  Mantras  which  are  recited 
during  the  performance  of  grihya.  rites,  and  must  be  taken 
from  the  particular  recension  of  the  Veda  to  which  the  per- 
former belongs.  Besides,  the  texts  of  this  description  which 
actually  occur,  do  not  bear  the  mark  of  a  particular  Veda  or 
.Sakha.  The  numerous  texts,  on  the  other  hand,  which  are 
quoted  in  support  or  explanation  of  the  rules,  are  taken  im- 
partially from  all  the  three  ancient  Vedas.  For  this  reason  it 
would  be  dangerous  to  use  the  references  to  a  dozen  Rika,s 
in  chapters  XVII  and  XXVI,  as  well  as  to  the  legend  of 
.Suna^sepa,  which  is  told  only  in  works  belonging  to  the  Rig- 

1  See  Sacred  Books  of  the  East,  vol.  ii,  p.  xlix,  note  3.  As  GovindasviminY 
statements  possess  a  considerable  importance,  I  give  here  the  whole  com- 
mentary on  Baudhlyana  I,  i,  2,  6,  according  to  my  two  MSS.,  C.I.  and  C.T.  : 


c.  i.  ;  qwJi  c.  T.] 


C.  I.; 


C.  T.  J 


mi*ii4!H*i«r 


XIV  VASISIirffA. 


veda,  as  a  proof  that  the  Vasish///a  Dharma^astra  is  the  work 
of  a  jRzgvedin.  Under  these  circumstances  the  three  pas- 
sages, mentioning  Vasish/^a's  name,  and  especially  the  last 
which  identifies  him  with  the  Rtshi  of  the  Rig-veda,  have  a 
particularly  great  importance,  as  they  are  the  only  pieces  of 
internal  evidence  which  can  be  brought  forward  in  favour 
of  Govindasvamin's  valuable  statement.  But  the  latter  is, 
even  without  any  further  corroboration,  credible  enough, 
because  no  reason  is  apparent  why  Govinda  should  have 
invented  such  a  story,  and  because  his  assertion  fully 
agrees  with  the  well-established  facts  known  about  the 
other  existing  Dharma-sutras,  which  all  were  composed 
not  for  the  benefit  of  the  Aryans  in  general,  but  in  order 
to  regulate  the  conduct  of  particular  sections  of  the  Brah- 
manical  community. 

There  is,  however,  one  point  in  Govindasvamin's  state- 
ment which  requires  further  elucidation.  He  says  that  the 
Barrvrz'/£as,  i.e.  the  Rigved'ms  in  general,  formerly  studied 
the  Vasish///a  Dharma^astra.  It  might,  therefore,  be  in- 
ferred that  the  work  possessed  equal  authority  among  the 
A^valayanlyas,  the  5ankhayaniyas,  the  MaWukayanas,  and 
all  the  other  schools  of  the  Rig-veda,  and  that  it  belonged 
to  the  most  ancient  heirlooms  of  its  adherents.  That  is, 
however,  improbable  for  several  reasons.  For,  first,  neither 
the  A^valayaniyas  nor  the  -Sankhayaniyas  of  the  present 
day  study  or  attach  any  special  importance  to  the  Vasish- 
Ma  Dharma^astra.  Secondly,  if  the  Vasish//*a  Dharma- 
jastra  had  ever  been  the  common  authority  on  Dharma  in 
all  the  different  schools  of  the  Rig-veda,  it  would  be  neces- 
sary to  ascribe  to  it  an  antiquity  which  it  clearly  does  not 
possess.  All  Sutras  were  originally  composed  for  a  single 
school  only.  Where  we  find  that  the  same  Sutra  is  adopted 
by  several  Ka.ra.uas,  as  is  the  case  with  the  Dhaf  ma-sutra, 
which  both  the  Apastambiyas  and  the  Hairawyake^as  study, 
and  with  the  ^fayana-sutra,  which  the  Bharadvafas  and  the 
Hairawyake^as  have  in  common,  it  is  evident  that  the  later 
school  did  not  care  to  compose  a  treatise  of  its  own  on 
a  certain  subject,  but  preferred  to  take  over  the  composi- 
tion of  an  earlier  teacher.  If,  now,  a  Sutra  on  a  certain 


INTRODUCTION.  XV 


subject  were  acknowledged  by  all  the  schools  of  one  Veda, 
it  would  follow  that  it  must  belong  to  the  most  ancient 
books  of  that  Veda,  and  must  have  been  adopted  succes- 
sively by  all  its  later  schools.  In  such  a  case  the  Sutra 
must  certainly  show  signs  of  its  great  antiquity.  But  if 
we  look  for  the  latter  in  the  Vasish//fca  Dharma-sutra,  the 
trouble  will  be  in  vain.  Though  that  work  contains"  a 
good  deal  that  is  archaic,  yet,  as  will  be  shown  presently, 
its  numerous  quotations  from  Vedic  writings  and  older 
Dharma-sutras  clearly  prove  that  it  does  not  belong  to 
the  oldest  productions  of  its  class,  but  takes  even  among 
the  still  existing  Institutes  of  the  Sacred  Law  only  a 
secondary  rank.  Under  these  circumstances  the  correct 
interpretation  of  Govindasvamin's  words  will  be,  that  ac- 
cording to  the  Brahmanical  tradition,  known  to  him,  some 
school  of  J?2gvedins,  the  name  of  which  he  did  not  know, 
or  did  not  care  to  give,  originally  possessed  the  V&sish/^a 
Dharma.rastra  as  its  exclusive  property,  and  that  the  work 
later,  through  the  action  of  the  special  law  schools,  acquired 
general  authority  for  all  Brahmans.  It  is  a  pity  that  no 
authentic  information  regarding  the  name  of  that  school 
of  ./?/gvedins  has  been  handed  down.  But,  considering  the 
fact  that  Vedic  schools  are  frequently  named  after  Vedic 
J?*shis,  it  seems  not  improbable  that  it  was  called  after  the 
Vasish/^a  whose  authority  the  Dharma-sutra  invokes,  and 
that  we  may  assume  the  former  existence  of  a  Velsish//*a 
school,  a  Sutra-£ara#a,  of  the  Rig-veda l,  founded  perhaps 
by  a  teacher  of  the  Vasish/^a  gotra.  This  conjecture, 
which,  it  must  be  confessed,  is  not  supported  by  any  cor- 
roborative evidence  from  the  Brihmanical  tradition,  will 
explain  why  the  title-pages  of  this  and  of  the  first  part 
speak,  of  a  school  of  Vasish//fca. 

The  position  of  the  VasishMa  Dharma-sutra  in  Vedic 
literature  can  be  defined,  to  a  certain  extent,  by  an  analysis 

1  A  school  of  VasishMas,  belonging  to  the  S&ma-veda,  certainly  existed  in 
ancient  times.  I  have  formerly  put  forward  a. conjecture  that  the  Vfisish/Aa 
Dharmasastra  might  belong  to  that  school  (Digest  of  Hindu  Law  Cases,  p.  xxii, 
first  edition).  But  Govindasvamin's  explicit  statement  makes  it  evident  that 
it  has  to  be  abandoned. 


XVI  VASISH7WA. 


of  its  numerous  quotations  from  the  Sa/whitds,  Brdhmawas, 
and  the  older  Sutras.  By  this  means  it  will  become 
evident  that  the  work  belongs  to  a  period  when  the  chief 
schools  of  the  three  ancient  Vedas  had  been  formed  and 
some  of  the  still  existing  Dharma-sutras  had  been  composed. 
Faint  indications  will  be  found  which  make  it  probable 
that  the  home  of  the  school  to  which  it  belonged,  lay  in 
the  northern  half  of  India,  north  of  the  Narmada  and  of  the 
Vindhyas.  As  regards  the  quotations  from  the  Sruti,  the 
revealed  texts  of  the  Hindus,  they  are  chiefly  taken  from 
the  Rig-veda  and  from  three  recensions  of  the  Ya^-ur-veda. 
Passages  from  the  Rig-veda-sawhitd  are  quoted  IV,  21 ; 
XVII,  3-4 ;  and  XXVI,  5-7.  With  respect  to  the  quota- 
tions in  the  latter  chapter  it  must,  however,  be  noted  that 
its  genuineness  is,  as  will  be  shown  in  the  sequel,  not  above 
suspicion.  A  Brahma#a  of  the  Rig-veda  seems  to  be 
referred  to  in  XVII,  2,  32,  35.  But  the  extracts,  given 
there,  agree  only  in  part  with  the  text  of  the  Aitareya,  and 
it  is  probable  that  they  are  taken  from  some  lost  composi- 
tion of  the  same  class.  A  curious  Sutra,  II,  35,  shows  a 
great  resemblance  to  the  explanations  of  Vedic  passages 
given  by  Yaska  in  the  Nirukta1.  The  passage  points 
either  to  a  connexion  of  the  author  with  the  school  of  the 
Nairuktas  or,  at  least,  to  an  acquaintance  with  its  princi- 
ples. Among  the  schools  of  the  Ya^ur-veda,  that  of  the 
Ka/y&as  is  twice  referred  to  by  name,  XII,  29 ;  XXX,  5. 
But  Professor  Weber,  who  kindly  looked  for  the  quotations 
in  the  Berlin  MS.  of  the  Kanaka,  has  not  been  able  to  find 
them.  A  third  passage,  I,  37,  said  to  be  taken  from  the 
ATclturmasyas,  i.e.  the  portion  of  a  Sawhiti  which  treats  of 
the  ^Titurmasya  sacrifices,  actually  occurs  in  the  Kanaka. 
But,  as  it  is  likewise  found  in  the  -/Taturmasya-kawdfo,  of  the 
Maitrayawiyas,  it  must  remain  uncertain  from  which  of  the 
two  recensions  of  the  Black  Ya^ur-veda  it  has  been  quoted. 
The  chapter  on  the  duties  of  women,  vers.  6-8,  contains  a 

1  This  resemblance  has  not  escaped  Kn'shwapaHrfita,  who  says  in  his  com- 
mentary, r«i<t>3i*iti{<4i  »i«atM  <lfa  II  Wlfj'rtWmif<  U  'sw *1*1  fa  f^5~ 


INTRODUCTION.  XVII 

long  quotation  which,  in  spite  of  some  small  discrepancies, 
seems  to  have  been  taken  from  the  Taittiriya-jsa/«hit4  of 
the  Black  Ya^"ur-veda.  Passages  of  the  Taittiriya  Arawyaka 
are  quoted  or  referred  to  X,  35  and  XXIII,  23,  The 
White  Ya^ur-veda  is  mentioned  several  times  as  the  Va^a- 
saneyi-j-akha  or  the  Vi^asaneyaka.  The  former  expression 
occurs  III,  19  and  XXIII,  13.  The  quotations,  marked 
as  taken  from  the  Va^asaneyaka,  XII,  31,  XIV,  46  are 
found  in  the  >Satapatha-brahma«a,  and  another  passage 
of  the  same  work  is  quoted  I,  45,  without  a  specification  of 
the  source.  A  very  clear  proof  that  the  author  of  the 
Dharma-sutra  knew  the  Va^asaneyi-sawhita  is  furnished 
by  the  Mantra,  given  II,  34.  The  text,  quoted  there, 
occurs  in  three  different  6"akhas,  that  of  the  Va^-asaneyins, 
that  of  the  Taittiriyas  and  the  Atharva-veda,  and  in  each 
shows  a  few  variae  lectiones.  Its  wording  in  the  Vl^asaneyi- 
sa;«hita  literally  agrees  with  the  version,  given  in  the 
Sutra.  The  Sama-veda  is  referred  to  III,  19,  and  par^ 
ticular  Samans  are  mentioned  in  the  borrowed  chapter 
XXII,  9.  A  passage  from  the  Nidana,  probably  a  work  on 
Stomas  and  metres,  which  belonged  to  the  Bhallavins,  an 
ancient  school  of  Samavedins,  occurs  1, 14-16.  An  Upani- 
shad,  connected  with  the  Atharva-veda,  the  Atharvajiras,  is 
mentioned  in  the  borrowed  chapter  XXII,  9,  and  the 
existence  of  the  Atharva-veda  is  pre-supposed,  also,  by '  the 
vows  called  5iras/  which  are  alluded  to  in  the  suspicious 
chapter  XXVI,  n,  and  are  said  to  be  peculiar  to  the 
Atharvavedins  *.  The  chapters,  which  are  undoubtedly 
genuine,  contain  no  allusion  to  the  fourth  Veda. 

As  regards  the  older  works  on  Dharma,  the  author  of  the 
Institutes  of  Vasish/#a  certainly  knew  a-n,d  used  a  treatise, 
attributed  to  Yama,  the  Dharma-sutras  of  Manu,  Harita 
and  Gautama,  and  perhaps  that  of  Baudhiyana.  With 
respect  to  two  verses,  which,  as  the  Sutra  says,  were  pro- 
claimed by  Pra^apati,  XIV,  24,  30,  it  is  somewhat  doubtful, 
if  it  is  meant  that  they  have  been  taken  from  a  work, 
attributed  to  Pra^pati,  or  that  they  are  merely  utterances, 
supposed  to  have  been  made  by  that  deity  for  the  benefit 

1  See  Baudhayana  Dhanna-sfltra  II,  8, 14,  a,  note. 

CM]  b 


XV111  VASISHTTfA. 


of  mankind.  The  latter  view  seems,  however,  the  more 
likely  one,  as  it  is  customary  in  the  Snm'tis  to  ascribe  the 
revelation  of  social  institutions,  ceremonies,  and  penances  to 
Pra^apati,  who,  in  the  older  works,  occupies  much  the  same 
position  as  Brahma1,  the  creator,  in  the  later  religious  systems. 
It  is  not  impossible  that  some  of  the  references  to  Yama, 
e.  g.  XI,  20,  have  to  be  explained  in  the  same  manner. 
But  other  passages,  attributed  to  Yama,  e.g.  XVIII,  13-16, 
seem  to  have  been  taken  from  a  work  which  was  considered 
the  production  of  the  Dharmara^a.  Of  course,  none  of  the 
Yamasnwitis,  which  exist  in  the  present  day,  can  be  meant. 
The  quotations  from  Manu  are  numerous1.  They  have 
all  been  taken  from  a  book  attributed  to  a  Manu,  and 
possess  a  very  high  interest  for  the  history  of  the  present 
metrical  Manusmrzti.  For  the  prose  passage  from  the 
Mdnava,  given  IV,  5,  furnishes  the  proof  that  the  author  of 
the  Vasish/7/a  Dharma^astra  quotes  from  a  Dharma-sutra 
attributed  to  a  Manu,  while  other  quotations  show  that  the 
MUnava  Dharma-sutra  contained,  also,  verses,  some  of  which, 
e.  g.  XIX,  37,  were  Trish/ubhs,  and  that  a  large  proportion 
of  these  verses  has  been  embodied  in  Bhngu's  version  of 
the  Mr.nusmrz'ti.  Fifteen  years  ago2  I  first  called  attention 
to  Vasish//&a's  prose  quotation  from  the  Manava,  and 
pointed  out  that,  if  the  MSS.  of  the  Vasish//za  Dharma- 
jastra  were  to  be  trusted,  a  small  piece  of  the  lost  Manava 
Dharma-sutra,  on  which  the  present  Manusmn'ti  is  based, 
had  been  found.  The  incorrectness  and  the  defective  state  of 
the  materials  which  I  then  had  at  my  disposal  did  not  allow 
me  to  go  further.  Since  that  time  several,  comparatively 
speaking,  good  MSS.  of  the  Institutes  of  Vasish//za  and 
many  inferior  ones  have  been  found,  and  all,  at  least  all 
those  which  I  have  examined,  give  the  quotation  in  prose 
exactly  in  the  same  form.  The  fact  that  Vasish/^a  gives, 
in  IV,  5,  a  prose  quotation  from  Manu  may,  therefore,  be 
considered  as  certain  3.  Moreover  several  of  the  best  MSS. 

1  They  occur  Vasishtta  Dharmasastra  1, 17;  III,  2  ;  IV,  5-8;  XI,  23  ;  XII, 
16;  XIII.  16;  XIX,  3?;  XX,  18;  XXIII,  43;  XXVI,  8. 
3  Digest  of  Hindu  Law  Cases,  p.  xxxi,  note,  first  edition. 
1  Such,  I  suppose,  will  be  the  opinion  of  all  European  scholars.  Those  Hindus 


INTRODUCTION.  XIX 


show,  by  adding  the  particle  '  id '  at  the  end  of  Sutra  8, 
that  the  quotation  from  the  Manava  is  not  finished  with 
Sutra  5,  but  includes  the  two  verses  given  in  Sutras  6  and 
7  and  the  second  prose  passage  in  Sutra  8.  Among  the 
verses  the  first  is  found  entire  in  the  metrical  Manusmn'ti, 
and  the  second  has  likewise  a  representative  in  that  work, 
though  its  concluding  portion  has  been  altered  in  such  a 
manner  that  the  permission  to  slaughter  animals  at  sacri- 
fices has  been  converted  into  an  absolute  prohibition  to 
take  animal  life.  Sutra  8,  which  again  is  in  prose,  has  no 
counterpart  in  the  metrical  Manusmrzti,  as  might  be  ex- 
pected from  its  allowing  'a  full-grown  ox'  or  ' a  full-grown 
he-goat'  to  be  killed  in  honour  of  a  distinguished  Brah- 
ma;/a  or  Kshatriya  guest.  A  closely  corresponding  passage 
is  found  in  the  6"atapatha-brahma«a,  and  a  verse  expressing 
the  same  opinion  in  the  Ya^avalkya  Smrttl,  the  versifica- 
tion of  a  Dharma-sutra  of  the  White  Ya^ur-veda.  As 
the  last  part  of  the  quotation  resembles  the  text  of  the 
Brahmawa  and  its  language  is  very  archaic,  it  is  quite 
possible  that,  though  belonging  to  the  passage  from  the 
Manava-sutra,  it  contains  a  Vedic  text,  taken  from  some 
hitherto  unknown  Brahmawa  which  Manu  adduced  in 
support  of  his  opinion.  On  this  supposition  the  arrange- 
ment of  the  whole  quotation  would  be  as  follows.  Sutra  5 
would  give  the  original  rule  of  the  author  of  the  Manava 
in  an  aphoristic  form ;  Sutras  6-7  would  repeat  the  same 
opinion  in  verse,  the  latter  being  probably  .Slokas  current 
among  the  Brahmanical  community ;  and  Sutra  8  would 
give  the  Vedic  authority  for  the  preceding  sentences.  This 
arrangement  would  be  in  strict  conformity  vvitH  the  plan 
usually  followed  by  the  authors  of  Dharma-sutras.  But 
whether  Sutra  8  contains  a  second  original  aphorism  of  the 
Manava  Dharma-sutra  or  a  Vedic  passage,  it  seems  in- 
disputable that  the  author  of  the  Vasish/^a  Dharma-sutra 
knew  a  treatise  attributed  to  a  teacher  called  Manu,  which, 
like  all  other  Dharma-sutras,  was  partly  written  in  apho- 

who  allow  their  religious  convictions  to  get  the  better  of  their  reason,  will 
perhaps  prefer  Krtshnapam/ita's  ingenious,  but  unsound  explanation  of  the 
words  iti  manavam,  by  iti  manumatam, '  such  is  the  opinion  of  Manu.' 

b  2 


XX  VASISHTVfA. 


ristic  prose  and  partly  in  verse.  The  passage  furnishes, 
therefore,  the  proof  for  Professor  Max  Miiller's  conjecture 
that  our  metrical  Manusmr/ti,  like  all  the  older  works  of 
the  same  class,  is  based  on  the  Dharma-sutra  of  a  Vedic 
Sutra-Tarawa.  In  connexion  with  this  subject  it  may  be  men- 
tioned that  the  Institutes  of  Vasish/^a  contain,  besides  the 
above-mentioned  passages,  no  less  than  thirty-nine  verses 1, 
which  are  not  marked  as  quotations,  but  occur  in  Bhngu's 
metrical  Manusawhita.  Some  of  them  present  more  or  less 
important  variae  lectiones.  Moreover,  there  are  four  verses 
which,  though  Vasish/$a  attributes  them  to  Harita  and 
Yama2,  are  included  in  our  Manusmrzti  and  treated  as 
utterances  of  the  father  of  mankind.  The  bearing  of  both 
these  facts  on  the  history  of  the  Manusm^'ti  is  obvious. 
But  the  frequency  of  the  references  to  or  quotations  from 
Manu  which  Vasish/>&a  makes,  teaches  another  important 
lesson.  L,ike  the  fact  that  Manu  is  the  only  individual 
author  to  whom  Gautama  refers  3,  it  shows  that  in  ancient 
times  Manu's  name  had  as  great  a  charm  for  the  Brahman 
teachers  as  it  has  for  those  of  the  present  day,  and  that 
the  old  Manava  Dharma-sutra  was  one  of  the  leading 
works  on  the  subject,  or,  perhaps,  even  held  that  dominant 
position  which  the  metrical  Manusmn'ti  actually  occupied 
in  the  Middle  Ages  and  theoretically  occupies  in  our  days. 
It  is  interesting  to  observe  that  precisely  the  same  inference 
can  be  drawn  from  the  early  Sanskrit  inscriptions.  If  these 
speak  of  individual  authors  of  Smrztis,  they  invariably  place 
Manu's  name  first 4. 

Vasish//&a  gives  only  one  quotation  from  Harita,  II,  6. 
Harita  was  one  of  the  ancient  Sutrakaras  of  the  Black 
Ya^ur-veda,  who  is  known  also  to  Baudhdyana.  From  a 
passage  which  Kr/shwapa«^ita  quotes  in  elucidation  of 


1  VasishfAa  Dharmasastra  I,  22  ;  II,  3, 10,  27, 48 ;  III,  5, 11,  60 ;  V,  a  ;  VI,  6, 
8,11,13,19;  VIII,  7,  15;  X,  21-22;  XI,  27-28,32,  35";  XIII,  48;  XIV,  13, 
16,  18;   XVI,  18,  33-34;   XVII,  5,  8;  XVIII,  14,  15;   XIX,  48;    XX,  18 ; 
XXV,  4-5,  7;  XXVII,  3. 

2  VasishCAa  Dharmasastra  II,  6  ;  XVIII,  14-15  ;  XIX,  48. 
8  Sacred  Books  of  the  East,  vol.  ii,  p.  Ivii. 

4  See  e. g  the  grant  of  Dhruvasena  I,  dated  Samvat,  i.e.  Guptasamvat  207. 
PI.  i,  1.  7;  Ijid.  Ant.,  vol.  iv,  p.  105. 


INTRODUCTION.  xxi 


Vasish/^a  XXIV,  6,  I  conclude  that  Harita  was  a  Maitra- 
yawiya1.  The  relation  of  the  Vasish/^a  Dharma-sutra  to 
Gautama  and  Baudhayana  has  already  been  discussed  in  the 
introduction  to  the  translation  of  the  former  work2.  To  the 
remarks  on  its  connexion  with  Baudhayana  it  must  be  added 
that  the  third  Pra^na  of  the  Baudhayana  Dharma-sutra, 
from  which  Vasish///a's  twenty-second  chapter  seems  to  have 
been  borrowed,  perhaps  does  not  belong  to  the  original  work, 
but  is  a  later,  though  presumably  a  very  ancient,  addition  to 
the  composition  of  the  founder  of  the  Baudhayana  school. 
The  reasons  for  this  opinion  will  be  given  below.  If 
Baudhayana's  third  Pra^na  is  not  genuine,  but  has  been 
added  by  a  later  teacher  of  that  school,  the  interval  be- 
tween Baudhayana  and  the  author  of  the  Vasish^a  Dharma- 
jastra  .must  be  a  very  considerable  one.  I  have,  however, 
to  point  out  that  the  inference  regarding  the  priority  of 
Baudhayana  to  Vasish//&a  is  permissible  only  on  the  sup- 
position that  Vasish^a's  twenty-second  chapter  is  not  a 
later  addition  to  the  latter  work,  and  that,  though  it  is 
found  in  all  our  MSS.,  this  fact  is  not  sufficient  to  silence 
all  doubts  which  might  be  raised  with  respect  to  its  genuine- 
ness ;  for  we  shall  see  presently  that  other  chapters  in  the 
section  on  penances  have  been  tampered  with  by  a  later 
hand.  It  will,  therefore,  be  advisable  not  to  insist  too 
strongly  on  the  certainty  of  the  conclusion  that  Vasish//fca 
knew  and  used  Baudhayana's  work. 

In  the  introduction  to  his  translation  of  the  Vishtfusmrzti  3, 
Professor  Jolly  has  pointed  out  two  passages  of  Vasish/^a 
which,  as  he  thinks,  have  been  borrowed  from  Vishwu,  and 
prove  the  posteriority  of  the  VasishMa  Dharma^astra,  if  not 
to  the  Vishtfusmrz'ti,  at  least  to  its  original,  the  Kanaka 
Dharma-sutra.  He  contends  that  the  passage  Vasish/^a 
XXVIII,  10-15  is  a  versification  of  the  Sutras  of  Vish«u 
LVI,  which,  besides  being  clumsy,  shows  a  number  of 

1  He  says  :  JTW  **  ^\T^iC  I  ^WfrSTCi:  ^PI  [Vt  ^311  ?] 


*  Sacred  Books  of  the  East,  vol.  ii,  pp.  liii-lv. 
8  Sacred  Books  of  the  East,  vol.  vii,  p.  xviii. 


XX11  VAS15KTHA. 


corruptions  and  grammatical  mistakes,  and  that  Vasish///a 
XXVIII,  18-22  has  been  borrowed  from  Vish«u  LXXXVII. 
Professor  Jolly's  assertion  regarding  the  second  passage  in- 
volves, however,  a  little  mistake.  For  the  first  two  51okas, 
Vasish//&a  XXVIII,  18-19,  describe  not  the  gift  of  the  skin 
of  a  black  antelope,  which  is  mentioned  in  the  first  six 
Sutras  of  Vishwu  LXXXVII,  but  the  rite  of  feeding 
Brahmans  with  honey  and  sesamum  grains,  which  occurs 
Vish;m  XC,  10.  The  three  verses,  Vasish/7/a  XXVIII, 
20-22,  on  the  other  hand,  really  are  the  same  as  those 
given  by  Visrwu  LXXXVII,  8- j o.  It  is,  however,  expressly 
stated  in  the  Vishmismrfti  that  they  contain  a  quotation, 
and  are  not  the  original  composition  of  the  author  of 
the  Dharma-sutra.  Hence  no  inference  can  be  drawn 
from  the  recurrence  of  the  same  stanzas  in  the  Vasish/^a 
Dharma-sutra.  As  regards  the  other  passage,  Vasish//fca 
XXVIII,  10-15,  Professor  Jolly  is  quite  right  in  saying  that 
it  is  a  clumsy  versification  of  Vishwu's  Sutras,  and  it  is  not 
at  all  improbable  that  Vasish^a's  verses  may  have  been  im- 
mediately derived  from  the  Kanaka.  The  further  inference 
as  to  the  priority  of  the  ancient  Ka^aka-sutra  to  VasishAfa, 
which  Professor  Jolly  draws  from  the  comparison  of  the  two 
passages,  would  also  be  unimpeachable,  if  the  genuineness  of 
Vasish/7/a's  twenty-eighth  chapter  were  certain.  But  that 
is  unfortunately  not  the  case.  Not  only  that  chapter,  but 
the  preceding  ones,  XXV-XXVII,  in  fact  the  whole  section 
on  secret  penances,  are,  in  my  opinion,  not  only  suspicious, 
but  certainly  betray  the  hand  of  a  later  restorer  and  cor- 
rector. Everybody  who  carefully  reads  the  Sanskrit  text  of 
the  Dharma-sutra  will  be  struck  by  the  change  of  the  style  and 
the  difference  in  the  language  which  the  four  chapters  dn 
secret  penances  snow,  as  compared  with  the  preceding  and 
following  sections.  Throughout  the  whole  of  the  first 
twenty-four  chapters  and  in  the  last  two  chapters  we  find 
a  mixture  of  prose  and"  verse.  With  one  exception  in  the 
sixth  chapter,  where  thirty-one  verses  form  the  beginning 
of  the  section  on  the  rule  of  conduct,  the  author  follows 
always  one  and  the  same  plan  in  arranging  his  materials.  His 
own  rules  are  given  first  in  the  form  of  aphorisms,  and  after 


INTRODUCTION.  XX1U 


these  follow  the  authorities  for  his  doctrines,  which  consist 
either  ofVedic  passages  or  of  verses,  the  latter  being  partly 
quotations  taken  from  individual  authors  or  works,  partly 
specimens  of  the  versified  maxims  current  among  the 
Brahmans,  and  sometimes  memorial  verses  composed  by 
the  author  himself.  But  chapters  XXV-XXVIII  contain 
not  a  single  Sutrn.  They  are  made  up  entirely  of  Anush/ubh 
51okas,  and  the  phrases l '  I  will  now  declare,' '  Listen  to  my 
words,'  which  arc  so  characteristic  of  the  style  oi  the  later 
metrical  SmMis  and  of"  the  Purawas,  occur  more  frequently 
than  is  absolutely  necessary.  Again,  in  the  first  twenty-four 
and  the  last  two  chapters  the  language  is  archaic  Sanskrit, 
interspersed  here  and  there  with  Vedic  anomalous  forms. 
But  in  the  four  chapters  on  secret  penances  we  have  the 
common  Sanskrit  of  the  metrical  Smr/tis  and  Pura-^as,  with 
its  incorrect  forms,  adopted  in  order  to  fit  inconvenient 
words  into  the  metre.  Nor  is  this  all.  The  contents  of  a 
portion  of  this  suspicious  section  are  merely  useless  repe- 
titions of  matters  dealt  with  already  in  the  preceding 
chapters,  while  some  verses  contain  fragmentary  rules  on 
a  subject  which  is  treated  more  fully  further  on.  Thus  the 
description  of  the  Kr/HV/ra  and  ATandraya;/a  penances, 
which  has  been  given  XXI,  20  and  XXIV,  4/5,  is  repeated 
XXVII,  16,  21.  Further,  the  enumeration  of  the  purificatory 
texts  XXVIII,  10-15  is  merely  an  enlargement  of  XXII,  9. 
Finally,  the  verses  XXVIII,  16—2-3  contain  detached  rules 
on  gifts,  and  in  the  next  chapter,  XXIX,  the  subject  is 
begun  once  more  and  treated  at  considerable  length. 
Though  it  would  be  unwise  to  assume  that  all  genuine 
productions  of  the  old  Sntrakaras  must,  throughout,  show 
regularity  and  consistency,  the  differences  between  the  four 
chapters  and  the  remainder  of  the  work,  just  pointed  out. 
are,  it  seems  to  me.  sufficient  to  warrant  the  conclusion  that 
they  do  not  belong  to  the  author  of  the  Institutes.  Under 
these  circumstances  it  might  be  assumed  that  the  whole 
section  is  simply  an  interpolation.  But  that  would  be  going 
too  far.  For,  as  other  Dharma-sutras  show,  one  or  even 
several  chapters  on  secret  penances  belonged  to  such  works. 


1  See  XXV,  i  ;  XXVII,  10  ;  XXVIII,  10,  20. 


XXIV 


Moreover,  in  the  section  on  women,  Vasish/^a  V,  3-4,  the 
author  makes  a  cross-reference  to  the  rahasyas,  the  section 
on  secret  penances,  and  quotes  by  anticipation  half  a  .SJoka 
which  is  actually  found  in  chapter  XXVIII.  The  inference 
to  be  drawn  from  these  facts  is,  that  the  section  on  secret 
penances  is  not  simply  a  later  addition  intended  to  supply 
an  omission  of  the  first  writer,  but  that,  for  some  reason  or 
other,  it  has  been  remodelled.  The  answer  to  the  question 
why  this  was  done  is  suggested,  it  seems  to  me,  partly  by 
the  state  of  the  MSS.  of  the  Va-sish///a  Dharma^astra,  and 
partly  by  the  facts  connected  with  the  treatment  of  ancient 
works  by  the  Paw^/its,  which  my  examination  of  the  libraries 
of  Northern  India  has  brought  to  light1.  MSS.  of  the 
Vasish//£a  Dharmajastra  are  very  rare,  and  among  those 
found  only  three  are  complete.  Some  stop  with  chapter  X, 
others  with  chapter  XXI,  and  a  few  in  the  middle  of  the 
thirtieth  Adhyaya.  Moreover,  most  of  them  are  very  cor- 
rupt, and  even  the  best  exhibit  some  Sutras  which  are 
hopeless.  These  circumstances  show  clearly  that  after  the 
extinction  of  the  Vedic  school,  with  which  the  work  origi- 
nated, the  Sutra  was  for  some  time  neglected,  and  existed 
in  a  few  copies  only,  perhaps  even  in  a  single  MS.  The 
materials  on  which  the  ancient  Hindus  wrote,  the  birch  bark 
and  the  palm  leaves,  are  so  frail  that  especially  the  first  and 
last  leaves  of  a  Pothi  are  easily  lost  or  badly  damaged. 
Instances  of  this  kind  are  common  enough  in  the  Gaina  and 
Kasmir  libraries,  where  the  beginning  and  still  more  fre- 
quently the  end  of  many  works  have  been  irretrievably  lost. 
The  fate  of  the  Vasish///a  Dharma^astra,  it  would  seem,  has 
been  similar.  The  facts  related  above  make  it  probable 
that  the  MS.  or  MSS.  which  came  into  the  hands  of  the 
Paw^its  of  the  special  law  schools,  who  revived  the  study  of 
the  work,  was  defective.  Pieces  of  the  last  leaves  which 
remained,  probably  showed  the  extent  of  the  damage  done, 
and  the  Paw^its  set  to  work  at  the  restoration  of  the  lost 
portions,  just  as  the  Kajmirian  Sa.hebra.rn  Pandit  restored 
the  Nilamata-pura;/a  for  Maharaja  Ra«avira.siwha.  They, 

1  See  Report  on  a  Tour  in  Kasmir,  Journal  of  the  Bombay  Branch  of  the 
Royal  Asiatic  Society,  vol.  xii,  p.  33. 


INTRODUCTION.  XXV 


of  course,  used  the  verses  which  they  still  found  on  the 
fragments,  and  cleverly  supplied  the  remainder  from  their 
knowledge  of  Manu  and  other  Smr/tis,  of  the  Mahabharata 
and  the  Purawas.  This  theory,  I  think,  explains  all  the 
difficulties  which  the  present  state  of  the  section  on  secret 
penances  raises.  Perhaps  it  may  be  used  also  to  account  for 
some  incongruities  observable  in  chapter  XXX.  The  last  two 
verses,  XXX,  9-10,  are  common-places  which  are  frequently 
quoted  in  the  Mahabharata,  the  Harivaw^a,  the  Pa/7/£atantra, 
and  modern  anthologies.  With  their  baldness  of  expression 
and  sentiment  they  present  a  strong  contrast  to  the  pre- 
ceding solemn  passages  from  the  Veda,  and  look  very  much 
like  an  unlucky  attempt  at  filling  up  a  break  at  the  end  of 
the  MS.  In  connexion  with  this  subject  it  ought,  however, 
to  be  mentioned  that  this  restoration  of  the  last  part  of  the 
Vasish^a  Dharma^astra  must  have  happened  in  early  times, 
at  least  more  than  a  thousand  years  ago.  For  the  oldest 
commentators  and  compilers  of  digests  on  law,  such  as 
Vi^/iane^vara  \  who  lived  at  the  end  of  the  eleventh  century 
A.  D.,  quote  passages  from  the  section  on  secret  penances 
as  the  genuine  utterances  of  Vasish///a.  These  details 
will  suffice  to  show  why  I  differ  from  Professor  Jolly  with 
respect  to  his  conclusion  from  the  agreement  of  the  verses 
of  Vasish///a  XXVIII,  10-15  with  the  Sutras  of  Vishwu  LVI. 
With  the  exception  of  the  quotations,  the  Vasish/^a 
Dharma^astra  contains  no  data  which  could  be  used  either 
to  define  its  relative  position  in  Sanskrit  literature  or  to 
connect  it  with  the  historical  period  of  India.  The  occur- 
rence of  the  word  Romaka,  XVIII,  4,  in  some  MSS., 
as  the  name  of  a  degraded  caste  of  mixed  origin,  proves 
nothing,  as  other  MSS.  read  Ramaka,  and  tribes  called 
Rama  and  Rama//za  are  mentioned  in  the  Pura«as.  It 
would  be  wrong  to  assert  on  such  evidence  that  the  Sutra 
belonged  to  the  time  when  the  Romans,  or  rather  the 
Byzantines  (Romaioi),  had  political  relations  with  India. 
Nor  will  it  be  advisable  to  adduce  the  fact  that  VcsisaMa 

1  Thus  Vasish/Aa  XXVIII,  ^  is  quoted  in  the  Mitakshara  on  Ya^;*avalkya 
III,  298;  XXVIII,  10-15  on  Yagvlavalkya  III,  ^QJ  ;  and  XXVIII,' 18-19,  22 

on  Yzig-wavalkj'a  III,  310. 


XXVI  VASISH5PHA. 


XVI,  io,  14, 15  mentions  written  documents  as  a  means  of 
legal  proof,  in  order  to  establish  the  '  comparatively  late ' 
date  of  the  Sutra.  For  though  the  other  Dharma-sutras 
do  not  give  any  hint  that  the  art  of  writing  was  known  or 
in  common  use  in  their  times,  still  the  state  of  society  which 
they  describe  is  so  advanced  that  people  could  not  have  got 
on  without  writing,  and  the  proofs  for  the  antiquity  of  the 
Indian  alphabets  are  now  much  stronger  than  they  were 
even  a  short  time  ago.  The  silence  of  Apastamba  and  the 
other  Sutrakdras  regarding  written  documents  is  probably 
due  to  their  strict  adherence  to  a  general  principle  under- 
lying the  composition  of  the  Dharma-sdtra?.  Those  points 
only  fall  primarily  within  the  scope  of  the  Dharma-sutras 
which  have  some  immediate,  close  connexion  with  the 
Dharma,  the  acquisition  of  spiritual  merit.  Hence  it  suf- 
ficed for  them  to  give  some  general  maxims  for  the  fulfil- 
ment of  the  gu^adharma  of  kings,  the  impartial  adminis- 
tration of  justice,  and  to  give  fuller  rules  regarding  the 
half-religious  ceremony  of  the  swearing  in  and  the  examin- 
ation of  witnesses.  Judicial  technicalities,  like  the  deter- 
mination of  the  legal  value  of  written  documents,  had 
less  importance  in  their  eyes,  and  were  left  either  to  the 
de-ra/fcara,  the  custom  of  the  country,  or  to  the  Niti  and 
Artha-^a.stras,  the  Institutes  of  Polity  and  of  the  Arts  of 
common  life.  It  would,  als  >,  be  easy  to  rebut  attempts 
at  assigning  the  Vasish///a  Dharma-sutra  to  what  is 
usually  '  a  comparatively  late  period '  by  other  pieces 
of  so-called  internal  evidence  tending  to  show  that  it  is 
an  ancient  work.  Some  of  the  doctrines  of  the  Sutra 
undoubtedly  belong  to  an  ancient  order  of  ideas.  This  is 
particularly  observable  in  the  rules  res;; './ding  the  subsidiary 
sons,  which  place  the  offspring  even  of  illicit  unions  in  the 
class  of  heirs  and  members  of  the  family,  while  adopted 
sons  are  relegated  to  the  division  of  members  of  the  family 
excluded  from  inheritance.  The  same  remark  applies  to 
the  exclusion  of  all  females,  with  the  exception  of  putrikas 
or  appointed  daughters,  from  the  succession  to  the  property 
of  males,  to  the  permission  to  re-marry  infant  widow?,  and 
to  the  law  of  the  Niyoga  or  the  appointment  of  adult 


INTRODUCTION.  XXV11 


widows,  which  Vasish/^a  allows  without  hesitation,  and 
even  extends  to  the  wives  of  emigrants.  But  as  most  of 
these  opinions  occur  also  in  some  of  the  decidedly  later 
metrical  Smrztis,  and  disputes  on  these  subjects  seem  to 
have  existed  among  the  various  Bralimanical  schools  down 
to  a  late  period,  it  would  be  hazardous  to  use  them  as 
arguments  for  the  antiquity  of  the  Sutra. 

The  following  points  bear  on  the  question  where  the 
original  home  of  the  Vedic  school,  which  produced  the 
Dharma-sutra,  was  situated.  First,  the  author  declares 
India  north  of  the  Vindhyas,  and  especially  those  portions 
now  included  in  the  North-western  Provinces,  to  be  the 
country  where  holy  men  and  pure  customs  are  to  be  found, 
I,  8-16.  Secondly,  he  shows  a  predilection  for  those  redac- 
tions of  the  Veda  and  those  Sutras  which  belong  to  the 
northern  half  of  India,  viz.  for  the  Kanaka,  the  Va^asaneyi- 
j&kha,  and^the  Sutras  of  Manu  and  Harita.  Faint  as  these 
indications  are,  I  think,  they  permit  us  to  conclude  that  the 
Sutra  belongs  to  a  /Tarawa  settled  in  the  north. 

As  regards  the  materials  on  which  the  subjoined 
translation  is  based,  I  have  chiefly  relied  on  the  Benares 
edition  of  the  text,  with  the  commentary  of  Kr/sh#a- 
pandita.  Dharmadhikari,  and  on  a  rough  edition  with  the 
varietas  lectionum  from  the  two  MSS.  of  the  Bombay 
Government  Collection  of  1874-75*,  B.  no.  29  and  Bh.  no. 
30,  a  MS.  of  the  Elphinstone  College  Collection  of  1867-68, 
E.  no.  23  of  Class  VI,  and  an  imperfect  apograph  F.  in 
my  own  collection,  which  was  made  in  1864  at  Bombay. 
The  rough  edition  was  prepared  under  my  superintendence 
by  Vamana/tarya  GY^alkikar,  now  teacher  of  Sanskrit  in  the 
Dekhan  College,  Puna..  When  I  wrote  the  translation,  the 
Bombay  Government  MSS.  were  not  accessible  to  me.  i 
could  only  use  my  own  MS.  and,  thanks  to  the  kindness  of 
Dr.  Rost,  Colebrooke's  MS.,  I.  O.  no.  913,  from  which  the 
now  worthless  Calcutta  editions  have  been  derived  either 
immediately  or  mediately.  These  materials  belong  to  two 
groups.  The  Bombay  MS.  B.,  which  comes  from  Benares, 
closely  agrees  with  Krzsh«apa«<fita's  text ;  and  E.,  though 

1  See  Report  on  Sanskrit  MSS.  1874-75,  p.  n. 


XXV111  VASISHTtfA. 


purchased  at  Puwa,  does  not  differ  much  from  the  two.  Bh., 
which  comes  from  Bhuj  in  Ka£/*,  and  my  own  MS.  F.  form 
a  second  group,  towards  which  Colebrooke's  MS.,  I.  O. 
no.  913,  also  leans.  Ultimately  both  groups  are  derived 
from  one  codex  archetypus. 

The  first  group  of  MSS.  gives  a  fuller  and  in  general  a 
correcter  text  than  the  second.  But  it  seems  to  me  that 
the  text  of  B.s  and  still  more  Krzshwapaw^ita's,  has  in  many 
places  been  conjecturally  restored,  and  that  the  real  diffi- 
culties have  been  rather  veiled  than  solved.  I  have,  there- 
fore, frequently  preferred  the  readings  offered  by  the  second 
group,  or  based  on  them  my  conjectural  emendations,  which 
have  all  been  given  in  the  notes.  To  give  a  translation 
without  having  recourse  to  conjectural  emendations  was  im- 
possible, as  a  European  philologist  is  unable  to  avail  himself 
of  those  wonderful  tricks  of  interpretation  which  permit  an 
Indian  Pandit  to  extract  some  kind  of  meaning  from  the 
most  desperate  passages.  In  a  few  cases,  where  even  the 
best  MSS.  contain  nothing  but  a  conglomerate  of  meaning- 
less syllables  or  unconnected  words,  I  have  thought  it 
advisable  to  refrain  from  all  attempts  at  a  restoration  of 
the  text,  and  at  a  translation.  A  critical  edition  of  the 
Vasish///a  Dharmasastra  is  very  desirable,  and  I  trust  that 
Dr.  A.  Fiihrer,  of  St.  Xavier's  College,  Bombay,  will  soon 
supply  this  want.  K>/sh«apa#dfita's  commentary,  for  which 
he  had  not  the  aid  of  older  vrittis,  shows  considerable 
learning,  and  has  been  of  great  value  to  me.  I  have 
followed  him  mostly  in  the  division  of  the  Sutras,  and  have 
frequently  given  his  opinions  in  the  notes,  both  in  cases 
where  I  agree  with  him  and  in  those  where  I  differ  from 
him,  but  think  his  opinion  worthy  of  consideration. 

In  conclusion,  I  have  to  thank  Professors  R.  von  Roth, 
Weber,  and  Jolly,  as  well  as  Dr.  L.  von  Schroder,  for  the 
verification  of  a  number  of  Vedic  quotations,  which  they 
kindly  undertook  for  me,  as  I  was  unable  to  use  my  own 
books  of  reference  during  the  translation  of  the  work. 


INTRODUCTION 


TO 

A 


BAUDHAYANA. 


THE  case  of  the  Baudhayana  Dharma-sutra  is  in  many 
respects  analogous  to  that  of  the  Institutes  of  the  Sacred 
Law,  current  in  the  schools  of  Apastamba  and  Hirawya- 
ke^in.     Like  the  latter,  it  is  the  work  of  a  teacher  of  the 
Black  Ya^ur-veda,  who  composed  manuals  on  all  the  various 
subdivisions  of  the  Kalpa,  and   founded  a  Sutra-£ara«a, 
which  is  said  to  exist  to  the  present  day1.     The  Brahma- 
nical  tradition,  too,  acknowledges  these  facts,  and,  instead 
of  surrounding  Baudhayana's  work  with  a  halo  of  myths, 
simply  states  that  it  was  originally  studied  by  and  autho- 
ritative for  the  followers  of  the  Taittiriya-veda  alone,  and 
later  only  became  one  of  the  sources  of  the  Sacred  Law 
for  all  Brahmans2.     Moreover,  the  position  of  Baudhayana 
among  the  teachers  of  the  Ya^-ur-veda  is  well  defined,  and 
his  home,  or  at  least  the  home  of  his  school,  is  known. 
But  here  the  resemblance  stops.     For  while  the  Sutras  of 
Apastamba  and  Hira«yakejin  have  been  preserved  in  care- 
fully and  methodically  arranged  collections,  where  a  certain 
place  is  assigned  to  each  section  of  the  Kalpa,  no  complete 
set  of  the  Sutras  of  Baudhayana's  school  has,  as  yet,  been 
found,  and  the  original  position  of  the  detached  portions 
which  are  obtainable  is  not  quite  certain.    Again,  while  the 
works  of  Apastamba  and  Hira«yakejin  seem  to  have  been 
kept  free  from  extensive  interpolations,  several  parts  of 

1  I  must  here  state  that  during  my  residence  in  India  I  have  never  met  with 
a  follower  of  Baudhayana's  school,  and  cannot  personally  vouch  for  its  existence. 
But  many  Pandits  have  assured  me  that  many'Baudhayaniyas  are  to  be  found 
among  the  Telingana  and  Kar«a/aka  BrShmans. 

2  See  Govinda's  statement,  quoted  above,  p  xiii. 


XXX  BAUDHAYANA. 


Baudhayana's  Sutras   have   clearly  received   considerable 
additions  from  later  hands. 

According  to  the  researches  of  Dr.  A.  Burnell1,  whose 
long  residence  in  Southern  India  and  intimate  acquaint- 
ance with  its  Brahrnanical  libraries  have  made  him  the 
first  authority  on  the  literature  6f  the  schools  of  the  Tait- 
tiriya-veda,  the  Sutras  of  Baudhayana  consist  of  six 
sections,  viz.  i.  the  .Srauta-sutras,  probably  in  nineteen 
Pra^nas ;  2.  The  Karnictnta-sutra  in  twenty  Adhyayas ;  3. 
The  Dvaidha-sutra  in  four  Pr&mas ;  4.  The  Grzhya-sutra 
in  four  Prajnas ;  5.  The  Dharma-sutra  in  four  Prajnas ; 
6.  The  6\iivn-sutra  in  three  Adhyayas.  The  results  of 
the  search  for  Sanskrit  MSS.  in  other  parts  of  India,  and 
especially  in  Western  India,  do  not  differ  materially  from 
those  obtained  by  Dr.  Burnell.  The  Grzhya-sutra,  which 
in  Western  India  occasionally  bears  the  title  Smarta-sutra  -, 
contains,  however,  nine  instead  of  four  Pra^nas.  The  MSS. 
of  the  Baudhciyana-sutras,  which  contain  the  text  alone, 
are  all  incomplete,  mostly  very  corrupt  and  in  bad  order, 
and  rarely  give  more  than  a  small  number  of  Prajnas  on 
detached  subjects.  The  copies  in  which  the  text  is  accom- 
panied by  a  commentary  are  in  a  better  condition.  Thus 
the  Kalpavivarawa  of  Bhavasvimin3  extends  over  the  whole 
of  the  Srauta-sutra,  and  over  the  Karmanta  and  the  Dvaidha- 
sutras.  It  shows  the  proper  sequence  of  the  Pramas  on 
5rauta  sacrifices,  and  that  probably  the  Karmanta  and  the 
Dvaidha  immediately  followed  the  .SYauta-sQtra.  But  there 
is  no  hint  in  the  MSS.  or  in  the  commentaries  how  the 
Gn'hya,  Dharma,  and  .Sulva-sutras  were  originally  placed. 
With  respect  to  these  sections,  it  is  only  possible  to  judge 
from  the  analogy  of  the  other  extant  sets  of  Kalpa-sutras 

1  See  Burnell,  Catalogue  of  a  Collection  of  Sanskrit  MS.,  pp.  24-26,  28,  34- 
35,  andTanjore  Catalogue,  pp.  i8a-aob,  and  especially  his  remarks  at  pp.  iSb 
and  20  a. 

3  This  title  is  found  in  the  best  copy  known  to  me,  Elphinstone  College  Col- 
lection of  1867-68,  Class  B.  I,  no.  5,  which  has  been  prepared  from  the  MS.  of 
Mr.  Limaye  at  Ashte.  The  other  copies  of  the  work,  found  in  Western  India, 
e.  g.  no.  4  of  the  same  collection  and  my  own  copy,  are  in  a  bad  state,  as  they 
are  derived  from  a  MS.  the  leaves  of  which  were  out  of  order. 

3  Burnell,  Catalogue  of  a  Collection  of  Sanskrit  MSS.,  no.  LXXXVIII,  and 
Tanjore  Catalogue,  no.  CXVII. 


INTRODUCTION.  XXXI 


and  from  internal  evidence.  OR  these  grounds  it  may  be 
shown  that  the  order,  adopted  by  Dr.  Burnell,  is  probably 
the  correct  one.  For  the  beginning  of  the  Gr/hya-sutra1 
shows  by  its  wording  that  it  was  not  a  separate  treatise, 
but  was  immediately  connected  with  some  preceding  Prajna. 
The  analogy  of  the  collections  of  the  Apastambtyas,  the 
Hairawyak&ras,  the  Ka/$as,  and  other  schools  permits  us 
to  infer  that  it  stood  after  the  .Srauta-sutra.  It  is  further 
clear  that,  in  its  turn,  it  was  succeeded  by  the  Dharma- 
sutra.  For  two  passages  of  the  latter  work,  I,  2,  3,  15, 
and  II.  8,  15,  9,  clearly  contain  references  to  the  Grthya- 
sutra.  In  the  former,  the  author  gives  the  rule  regarding 
the  iength  of  the  staff  to  be  carried  by  a  student,  as  well  as 
the  general  principle  that  the  staff  must  be  cut  from  a  tree 
fit  for  sacrificial  purposes.  With  respect  to  the  latter  clause 
he  adds  that  "  the  details  have  been  given  above.'  As  the 
Dharaia-sutra  contains  nothing  more  on  this  subject,  it 
follows  that  the  expression  'above'  must  refer  to  Gr/hya- 
sutra  II,  7,  where  the  usual  detailed  rules  regarding  the 
employment  of  particular  woods  for  the  several  varwas  are 
given.  In  the  second  passage  Baudhayana  says  that  the 
rules  for  the  performance  of  funeral  sacrifices  have  been 
fully  explained  in  the  section  on  the  Ash/akahoma,  which 
occurs  Grzhya-sutra  II,  17-18.  It  is,  therefore,  perfectly 
certain  that  Baudhayana,  just  like  Apastamba,  placed  the 
Pra^nas  on  the  Sacred  Law  after  those  on  the  domestic 
ceremonies,  and  that  the  Dharma-sutra  was  not  a  separate 
work.  Under  these  circumstances  it  becomes  highly  pro- 
bable that  the  Sulva-sutra  formed,  as  is  the  case  in  other 
sets  of  Kalpa-sutras,  the  conclusion  of  the  whole.  Thus 
the  only  treatise,  whose  position  remains  doubtful,  is  the 
Pravarakha«</a,  the  list  of  the  Brahmanical  gotras  and  of 
their  deified  ancestors2.  Possibly  it  may  have  stood  at  the 
end  of  the  .Srauta-sutra. 

1  According  to  the  Elph.  Coll.  MS.,  Cl.  I,  B.  5,  and  my  copy,  it  runs  thus: 


Ti  ii  ^  H  WT  *3*n*mwT:  n  *  11 

*  Burnell:  Catalogue  of  a  Collection  of  Sanskrit  MSS.,  no.  CXV1II. 


XXXll  BAUDHAYANA. 


The  destruction  of  the  continuity  of  Baudhayana's  Kalpa- 
sutra  has  had  the  consequence  which  is  commonly  ob- 
servable in  other  dismembered  works,  that  several  of  its 
detached  portions  have  received  considerable  additions 
from  later  and,  as  it  would  seem,  from  several  hands. 
There  can  be  no  doubt  that  a  small  portion  only  of  the 
nine  Pr&mas,  found  in  the  Western  copies  of  the  Grz'hya- 
sutra,  really  belongs  to  Baudhayana.  For  the  description 
of  the  Grthya.  rites,  which  strictly  follows  the  general  plan 
laid  down  in  the  first  Sutra,  is  completed  in  two  or  three 
Pramas1.  Next  follows  a  Pra^na  on  the  anukrztis,  rites 
resembling  those  comprised  in  the  subdivisions  treated 
before,  and  then  a  Prajna  on  prayaj&ttas,  or  expiations 
of  mistakes  committed  during,  and  of  the  neglect  of,  the 
performance  of  the  Grzhya-karmam.  The  remaining  Pra- 
jnas  are  filled  with  a  medley  of  paribhashas,  general  rules, 
and  of  full  descriptions  of  ceremonies,  some  of  which  have 
been  given  before,  while  others  are  added  afresh.  Many 
of  the  newly-added  rites  do  not  belong  to  the  ancient 
Brahmanical  worship,  but  to  the  Pauranic  religions,  the 
service  of  Siva,.  Skanda,  Naraya#a,  and  other  deities,  and 
some  show  an  admixture  of  Tdntric  elements.  In-  some  of 
the  later  Pra^nas,  especially  IV  and  V,  the  language  closely 
resembles  that  of  the  first  three,  and  shows  the  same  stereo- 
typed phrases  and  the  same  Vedic  anomalous  forms.  But 
in  other  sections,  particularly  VI-IX,  we  find,  instead  of 
Sutras,  the  common  AnushAibh  Sloka  throughout,  and  ex- 
pressions peculiar  to  the  metrical  Smrztis  and  the  Pura#as. 
At  the  end  of  most  Adhyayas  we  read  the  phrase,  ity  aha 
Baudhayana/z,  or  bhaga van  Baudhayana^/  thus  speaks  Bau- 
dhayana, or  the  divine  Baudhayana.'  Finally,  while  the  first 
three  Prajnas  are  divided  into  Ka«dfik«is  or  Kham/as,  the  fol- 
lowing ones  consist  of  Adhyayas  or  chapters.  These  differ- 
ences, as  well  as  the  fact  that  the  most  important  Grihya, 
rites, arranged  according  to  a  special  plan,  are  done  with  in  the 


1  Elphinstone  College  Collection,  no.  5,  according  to  which  all  quotations 
have  been  made,  gives  three  Prasnas,  my  own  MS.  two  Pra-nas.  The  number 
of  the  Khawrfas  is,  however,  the  same. 


INTRODUCTION.  XXX111 


first  three  Prsumas,  necessarily  lead  to  the  conclusion  that 
the  whole  remainder  does  not  belong  to  Baudhayana,  but 
consists  of  so-called  Parmsh/as,  which  were  composed  by 
the  adherents  of  his  school.  Further,  the  fact  that  the  last 
six  Pra^nas  do  not  show  everywhere  the  same  style  and 
language,  makes  it  probable  that  the  additions  were  made 
at  different  times  and  by  different  persons. 

The  Dharma-sutra  seems  to  have  undergone  exactly  the 
same  fate  as  the  Gnhya-sutra.  It  will  be  obvious  even  to 
the  readers  of  the  translation  that  its  fourth  Pr&ma  is  a  later 
addition.  It  consists  of  two  parts.  The  first,  which  ends 
with  the  fourth  Adhyaya,  treats  of  penances,  both  public  and 
secret  ones.  The  second,  Adhyayas  5-8,  describes  the 
means  of  obtaining  siddhi,  the  fulfilment  of  one's  desires, 
and  recommends  for  this  purpose  the  offering  of  the 
Ga«ahomas  after  a  previous  sanctification  of  the  wor- 
shipper by  means  of  a  course  of  austerities.  The  first  part 
is  perfectly  superfluous,  as  the  subject  of  penances  has 
already  been  discussed  in  the  first  sections  of  the  second 
Pra^na,  and  again  in  chapters  4-10  of  the  third  Prama. 
Its  rules  sometimes  contradict  those  given  before,  and  in 
other  cases,  e.g.  IV,  a,  10-12,  are  mere  repetitions  of  pre- 
vious statements.  The  introduction  of  the  means  of  gain- 
ing siddhi,  on  the  other  hand,  is  without  a  parallel  in 
other  Dharma-sutras,  and  the  subject  is  entirely  foreign  to 
the  scope  of  such  works.  Its  treatment,  too,  shows  that 
chapters  5-8  do  not  belong  to  the  author  of  the  bulk  of 
the  Dharma-sutra.  For  the  description  of  the  preparatory 
'  restraints '  or  austerities  contains  somewhat  more  detailed 
rules  for  a  number  of  penances,  e.g.  the  ¥Lrikkhra.s  and 
the  ^Tandraya«a,  which  have  already  been  described  in  the 
preceding  Prajnas.  Moreover,  the  style  and  the  language 
of  the  whole  fourth  Pra^na  are  very  different  from  those  of 
the  three  preceding  ones,  and  the  differences  observable  are 
exactly  the  same  as  those  between  the  first  five  and  the  last 
four  Prajnas  of  the  Grzhya-sutra,  The  epic  Sloka  nearly 
throughout  replaces  the  aphoristic  prose,  and  the  common 
slipshod  Sanskrit  of  the  Purawas  appears  instead  of  the 
archaic  forms.  Finally,  the  fourth  Prama  is  divided  into 


XXXIV  BAUDHAYANA. 


Adhyayas,  not  into  the  KaWikas  or  Khaw^/as  and  Adhyayas 
which  are  found  in  the  first  two  Pra^nas. 

This  latter  peculiarity  is  also  observable  in  the  third 
Pra^na,  and  raises  a  suspicion  against  the  genuineness  of 
that  part  also.  For,  though  the  third  Prajna  in  style  and 
language  resembles  the  first  two,  it  is  hard  to  believe  that 
the  author  should,  for  no  apparent  reason,  suddenly  have 
changed  the  manner  of  dividing  his  work  towards  its  end. 
This  suspicion  is  further  strengthened  by  two  other  circum- 
stances. First,  Pra.mas  I-II  really  exhaust  the  discussion 
of  the  whole  Dharma,  and  the  third  offers  supplementary 
information  only  on  some  points  which  have  been  touched 
upon  previously.  Secondly,  several  Adhyayas  of  Prajna 
III  seem  to  have  been  borrowed  from  other  works, -or  to 
be  abstracts  from  them.  Thus  the  tenth  chapter  has  cer- 
tainly been  taken  from  the  Gautamlya  Dharmarastra,  the 
sixth  bears  a  very  close  and  suspicious  resemblance  to 
Vish«u  XLVIII1,  and  the  third  looks  very  much  like  a 
short  summary  of  the  doctrine  of  Vikhanas,  whose  lost 
Sutra  contained  the  original  rule  of  the  order  of  the 
Vaikhanasas  or  hermits,  living  in  the  forest.  These  cir- 
cumstances justify,  it  seems  to  me,  the  assumption  that 
Baudh&yana's  original  Dharma-sutra  consisted,  like  Apa- 
stamba's,  of  two  Pra^nas  only,  and  that  it  received,  through 
followers  of  his  school,  two  separate  additions,  first  in 
very  ancient  times  Pra^na  III,  where  the  style  of  the 
master  is  strictly  followed,  and  later  Pra^na  IV,  where  the 
language  and  phraseology  of  the  metrical  Smn'tis  are 
adopted.  It  ought  to  be  noted  that  Govindasvamin,  too, 
does  not  take  the  whole  of  the  four  Pra^nas  for  Baudha« 
yana's  composition.  With  respect  to  several  passages2 
where  Baudhciyana's  name  is  introduced  in  order  to  give 
weight  to  the  rules,  he  says  that  the  Sutras  may  belong  to 
'  a  pupil.'  I  do  not  think  that  the  criterion  which  he  uses 
can  be  relied  on  in  every  case,  because  oriental  authors 
without  doubt  occasionally  speak  of  themselves  as  of  third 

1  See  also  Jolly,  Sacred  Books  of  the  East,  vol.  vii,  p.  xix. 
1  E.  g.  Dharma-sutra  III,  5,  7. 


INTRODUCTION.  XXXV 


persons.  But  the  fact  that  the  commentator,  though  an 
orthodox  Hindu,  had  misgivings  as  to  the  genuineness  of 
portions  of  the  work,  is  not  without  significance.  It  seems 
also  that  even  the  first  two  Prajnas  are  not  quite  free  from 
interpolations.  Thus  the  Ka«dHkis  on  the  Tarpawa l  are  cer- 
tainly much  enlarged  by  additions,  the  verse  at  1, 5,  n,  36, 
a  repetition  of  I,  5,  9,  5,  and  some  prose  quotations  which 
are  introduced  by  the  words  athapy  udaharanti, '  now  they 
quote  also,'  standing  usually  before  verses  only,  are  at  least 
suspicious.  That  the  genuineness  of  many  single  passages 
should  be  doubtful,  is  no  more  than  might  be  expected,  not 
only  on  account  of  the  separation  of  the  Dharma-sutra 
from  the  other  parts  of  the  Kalpa,  but  also  because  the 
work,  as  we  shall  see  further  on,  remained  for  a  long  time 
without  the  protection  of  a  commentary.  The  practical 
conclusion  to  be  drawn  from  this  state  of  things  is  that 
the  greatest  caution  must  be  observed  in  using  the  Baudha- 
yana Dharma-sutra  for  historical  purposes,  and  that  it  will 
be  advisable  to  draw  no  inferences  regarding  Baudhay ana's 
relation  to  other  teachers  and  schools  from  the  last  two 
Pra^nas,  and  not  to  trust  too  much  to  historical  inferences 
drawn  from  single  passages  of  the  first  two. 

The  position  which  Baudhayana  occupies  among  the 
teachers  of  the  Taittiriya-veda  has  already  been  discussed 
in  the  Introduction  to  Apastamba.  It  has  been  shown 
that  according  to  the  Brahmanical  tradition  preserved  by 
Mahadeva,  the  commentator  of  the  Hira«yake^i-sutras,  he 
composed  the  first  Sutra  for  the  followers  of  his  Sikhi. 
Internal  and  external  evidence  has  also  been  adduced, 
proving  that  he  certainly  was  more  ancient  than  Apa- 
stamba and  Hira»yak&rin.  It  is  now  possible  to  bring 
forward  some  further  facts  bearing  on  these  points.  First, 
in  the  section  on  the  Tarpawa,  the  libations  of  water  offered 
to  various  deities,  Rishis,  and  the  manes,  II,  5,  9, 14,  Kawva 
Baudhayana  receives  his  share  immediately  after  the  Rishis 
of  the  Veda  and  before  Apastamba,  the  Sutrakara,  and 

1  Baudhdyana  Dharma-sfitra  II,  5,  8-9. 
C  2 


XXXVI  BAUDHAYANA. 


Satyashad^a  Hirawyake^in.  The  same  order  is  observed  in 
the  distribution  of  the  offerings  at  the  Sarpabali,  described  in 
the  Gnhya-sutra  \  where  the  following  teachers  of  the  Ya^ur- 
veda  are  specially  named,  viz.  Vai^ampayana,  Phulingu, 
Tittiri,  Ukha,  Aukhya,  Atreya  the  author  of  the  Pada-text, 
Kau#dfinya  the  author  of  the  commentary,  Kawva  Baudha- 
yana  the  author  of  the  Prava/£ana,  Apastamba  the  author 
of  the  Sutra,  and  Satyishcu/^a  Hirawyak&rin.  Neither  of 
these  two  passages  belongs  to  Baudhayana.  They  are  both 
clearly  interpolations.  But  they  show  that  Mahadeva's 
statement,  which  makes  Baudhelyana  the  first  expounder 
of  the  Kalpa  among  the  Taittiriyavedins,  agrees  with  the 
tradition  of  the  Baudhayaniyas  themselves.  For  not  only 
the  place  allotted  to  Baudhayana's  name,  but  still  more  the 
title  Prava^anakara  which  he  receives,  show  that  the  fol- 
lowers of  his  school  placed  him  before  and  above  all  other 
teachers  of  the  ritual.  The  term  prava^ana,  which  literally 
means  'proclaiming  or  recitation,'  has  frequently  the  technical 
sense  of  '  oral  instruction,'  and  is  applied  both  to  the  tradi- 
tional lore  contained  in  the  Brahma«as,  and  to  the  more 
systematic  teaching  of  the  Ahgas  2.  If,  therefore,  a  teacher 
is  called  the  author  of  the  Prava^ana  of  a  Sakha,  that  can 
only  mean  that  he  is  something  more  than  a  common 
Sutrak&ra,  and  is  considered  to  be  the  originator  of  the 
whole  system  of  instruction  among  its  followers.  The 
epithet  Kawva,  which  Baudhayana  receives  in  both  the 
passages  quoted  above,  indicates  that  he  belonged  to  the 
Vedic  Gotra  of  the  Kawvas.  It  deserves  to  be  noted  that 
Govindasvimin,  too,  on  I,  3,  5,  13,  explains  the  name 
Baudhciyana  by  K^wvdyana  3. 

1  Baudhayana  Gnhya-sutra  IV,  8  (fol.  29,  B.  5,  Elph.  Coll.  copy,  no.  5) 

•gfc?^  ftrftro 


i< 

?l!^ITn»rHlf  ll.  See  also  Weber,  Hist.  Ind.  Lit.,  p.  91 

note;  Max  Miiller,  Hist.  Anc.  Sansk.  Lit.,  p.  223;  Bumell,  Catalogue  of  a 
Collection  of  Sanskrit  MSS.,  p.  14,  no.  LIII. 

2  See  Max  Miiller,  Hist.  Anc.  Sansk.  Lit.,  p.  109. 

s  The  discovery  that  Baudhayana  bore  also  the  name  Ka«va  makes  it  possible 


INTRODUCTION.  XXX  Vll 


The  style  of  Baudhayana's  works  furnishes,  as  Dr. 
Burnell  has  pointed  out1,  another  argument  for  their  high 
antiquity.  Compared  with  the  Sutras  of  Apastamba  and 
Hirawyake^in  they  are  much  simpler  in  their  arrangement, 
and  the  complete  absence  of  that  anxiety  to  save  '  half  a 
vowel '  which  characterises  the  fully  developed  Sutra-style 
is  very  remarkable.  The  last  point  has  been  noticed  by 
Govindasvamin  also.  In  commenting  on  I,  2,  3,  17-18, 
where  Baudhayana  first  permits  students  to  beg  food  of 
men  of  all  castes,  and  afterwards  explains  that  he  means 
Aryans  who  follow  their  lawful  occupations,  he  says2,  '(If 
anybody  should  ask),  "Why  give  two  Sutras,  while  one 
Sutra,  ('A  student  shall  ask)  Aryans  who  follow  their 
lawful  occupations,'  would  have  sufficed?"  (his  objection 
will  be)  correct.  For  this  teacher  is  not  particularly 
anxious  to  make  his  book  short.'  In  -other  cases  we  find 
a  certain  awkwardness  in  the  distribution  of  the  subject 
matter,  which  probably  finds  its  explanation  through  the 
fact  that  Baudhayana  first  attempted  to  bring  the  teaching 
of  the  Taittiriyas  on  the  Dharma  into  a  systematic  form. 
Thus  the  rules  on  the  law  of  inheritance  are  given  without 
any  apparent  necessity  and  against  the  custom  of  the  other 
Sutrakaras  in  two  different  chapters,  I,  5,  n,  9-16  and  II, 
2,  3,  1-44.  The  section  on  purification,  too,  is  divided  into 
two  separate  portions,  I,  4,  6-10  and  I,  6,  13-15,  and  the 
second,  which  treats  of  the  purification  of  the  vessels  at 
sacrifices,  properly  ought  to  have  been  placed  into  the 
•Srauta-sutra,  not  into*  the  Dharma-sutra.  Again,  the  dis- 
cussion of  several  topics  is  repeatedly  interrupted  by  the 
Introduction  of  rules  belonging  to  different  subjects,  and 
Govindasvamin's  ingenuity  is  often  taxed  to  the  utmost  in 
order  to  find  the  reason  why  certain  Sutras  which  appa- 


to  refer  Apastamba's  quotation  of  an  opinion  of  a  Ka«va,  I,  6, 19,  7,  to  Baudha- 
yana, instead  of  to  a  teacher  of  the  White  Yagnr-veda,  Sacred  Books  of  the 
East,  vol.  ii,  p.  xxvi. 

1  Tanjore  Catalogue,  p.  20  b. 

fafafw  w^nw:  i 
u 


XXXV111  BAUDHAYANA. 


rently  are  unconnected  with  the  main  subject  have  been 
inserted.  A  third  argument  for  the  great  antiquity  of 
Baudhayana's  Sutras,  derived  trom  the  archaic  character 
of  some  of  his  doctrines,  has  been  discussed  in  the  Intro- 
duction to  Apastamba1.  The  number  of  instances  where 
Baudhayana's  rules  are  based  on  a  more  ancient  order  of 
ideas  than  Apastamba's  might  be  increased  very  con- 
siderably. But,  as  now  the  comparison  of  the  two  works 
is  open  to  all  students,  I  omit  the  cases  contained  in  the 
two  Dharma-sutras,  and  content  myself  with  adducing  one 
more  from  the  less  accessible  Grzhya-sutras.  It  is  a  well- 
known  fact  that  the  ancient  Vedic  ritual  in  certain  cases 
admitted  Sudras,  and  particularly  the  Rathakara  or  car- 
penter, who,  according  to  all  accounts,  has  *Sudra  blood  in 
his  veins,  to  a  participation  in  the  Srauta  rites.  The 
Taittirtya-brahmawa  even  gives  certain  Mantras  to  be  re- 
cited by  the  Rathakara  at  the  Agnyadhina  sacrifice 2. 
Now  Baudhayana,  who,  Dh.  S.  I,  9,  17,  6,  derives  the 
origin  of  the  Rathakdras  from  a  Vaijya  male  and  Sudra 
female,  apparently  reckons  him  amongst  the  twice-born, 
and  explicitly  allows  him  to  receive  the  sacrament  of  the 
initiation.  He  says,  Gnhya-sutra  II,  5,  8-9,  'Let  him 
initiate  a  Brahma«a  in  spring,  a  Kshatriya  in  summer,  a 
Vai^ya  in  autumn,  a  Rathakara  in  the  rainy  season ;  or  all 
of  them  in  spring3/  But  Apastamba,  who  shows  great 
hostility  against  the  mixed  castes,  and  emphatically  denies 
the  right  of  .Sudras  to  be  initiated,  gives  the  same  rule 
regarding  the  seasons  for  the  initiation  both  in  his  Grthya. 
and  Dharma-sutras  *.  He,  however,  omits  the  Rathakira  in 
both  cases.  There  can  be  no  doubt  that  Apastamba  s 
exclusion  of  the  carpenter,  which  agrees  with  the  senti- 
ments prevailing  in  modern  Brahmanical  society,  is  an  off- 
shoot of  a  later  doctrine,  and  as  both  he  and  Baudhayana 


1  Sacred  Books  of  the  East,  vol.  ii,  pp.  xviii-xx. 
*  See  Weber,  Indische  Studien  X,  12. 


*  Gr/hya-sfttra  II,  4,  10,  5  ;  Dharma-sutra  I,  i,  i,  18. 


INTRODUCTION.  XXxix 


belong  to  the  same  vidyavawwa,  or  spiritual  family,  this 
difference  may  be  used  as  an  argument  for  his  posteriority 
to  Baudhayana.  In  connexion  with  this  rule  of  Baudhayana's 
it  ought  to  be  mentioned  that  even  in  the  present  day  certain 
subdivisions  of  the  modern  Sut£rs  or  carpenters  actually 
wear  the  Brahmanical  thread,  and,  in  spite  of  the  adverse 
teaching  of  the  Sastras,  find  Brahmans  willing  to  perform 
the  ceremony  of  investiture  for  them. 

While  it  thus  appears  not  incredible  that  Baudhayana 
really  was  the  first  Sutrakara  of  the  Taittiriyas,  the 
numerous  quotations  which  his  works  contain,  permit  us 
to  form  an  idea  of  the  extent  of  the  Vedic  and  profane 
literature  known  to  him.  Among  the  Vedic  works  which 
he  adduces  as  authorities,  or  otherwise  refers  to,  the  three 
sections  of  the  Taittiriya-veda,  the  Sawhita,  the  Brahmawa, 
and  the  Ara/zyaka,  naturally  take  the  first  place.  For  the 
Ara;zyaka  he  seems  to  have  used  the  Andhra  version,  as 
Dh.  S.  II,  10,  k8,  7,  IT  references  to  the  seventy-first 
Anuvaka  of  the  tenth  Prapd/^aka  occur.  Two  long  pas- 
sages, Dh.  S.  I,  2,  4,  3-8  ;  II,  6,  1 1,  1-8,  which  apparently 
have  been  taken  from  the  -Satapatha-brahma^a,  testify  to  his 
acquaintance  with  the  White  Ya^ur-veda.  Baudhayana  does 
not  say  expressly  that  he  quotes  from  the  Brahma^a  of  the 
Va^asaneyins,  but  Govinda  has  no  hesitation  in  pointing  to 
the  5atapatha  as  their  source.  It  is  remarkable  that  the 
fact  noticeable  in  Apastamba's  quotation  from  the  Sata.- 
patha  reappears  here,  and  that  the  wording  of  the  two 
quotations  does  not  fully  agree  with  the  printed  text  of 
the  Brahmawa.  The  differences  in  the  first  passage  are, 
no  doubt,  partly  owing  to  corruptions  and  interpolations 
in  Baudhayana's  text;  but  that  cannot  be  said  of  the 
second1.  References  to  the  Sama-veda  and  the  Samans 
occur  repeatedly,  and  the  passage  from  the  Nidana  of 
Bhallavins  regarding  the  geographical  extent  of  true  Brah- 


1  Professor  Eggeling  has  lately  discussed  the  question  of  the  discrepancies 
between  Apastamba's  quotations  from  the  Brahman  a  of  the  Vag'asaneyins  and 
the  existing  text.  I  can  only  agree  with  him  that  we  must  wait  for  a  comparison 
of  all  those  quoted,  with  both  the  recensions  of  the  -Satapatha,  before  we  draw 
further  inferences  from  the  fact.  See  Sacred  BooV.s  of  the  East;  vol.  xii,  p.  xl. 


xl  BAUDHAYANA. 


manical  learning,  which  Vasish/^a  adduces,  is  given  I,  i,  2, 
11-12.  From  the  Rig-veda  a  few  expiatory  hymns  and 
verses,  such  as  the  Aghamarsha#a  and  the  Taratsamandis, 
are  quoted.  The  Atharva-veda  is  not  referred  to  by  name, 
but  the  existence  of  Atharvawa  schools  may  be  inferred 
from  the  mention  made  of  the  vows  called  Siras,  II,  8, 14,  2. 
Among  the  authorities  on  the  Sacred  Law,  mentioned  in 
the  Dharma-sutra,  Katya  I,  2,  3,  46,  Maudgalya  II,  2,  4,  8, 
and  Aupa^andhani  II,  2,  3,  33,  do  not  occur  in  other  works 
of  the  same  class1.  Harita,  who  is  mentioned  II,  i,  2,  21, 
and  who  probably  was  a  teacher  of  the  Maitrayamya 
school,  is  named  by  VasishMa  and  Apastamba  also.  The 
Gautama  who  is  quoted  I,  i,  2,  7  and  II,  2,  4,  17,  is,  as  has 
been  shown  in  the  Introduction  to  Gautama,  most  probably 
the  author  of  the  still  existing  Institutes  of  Gautama.  To 
the  arguments  for  the  latter  view,  adduced  there,  I  may 
add  that  two  other  passages  of  the  Dharma-sutra,  II,  6,  u, 
15  and  26,  point  to  a  close  connexion  between  Baudhayana's 
and  Gautama's  works.  The  former  of  the  two  Sutras 
contains,  with  the  exception  of  one  small  clause  in  the 
beginning,  exactly  the  same  description  of  the  duties  of  a 
hermit  in  the  forest  as  that  given  by  Gautama  III,  26-35. 
The  second  Sutra  states,  just  as  Gautama's  rule  III,  36, 
that  the  venerable  teacher  (a/£arya/z)  prescribes  one  order 
only,  that  of  the  householders.  The  reason  given  for  this 
opinion  differs,  however,  according  to  Baudhiyana,  from  that 
adduced  in  Gautama's  text.  The  almost  literal  identity 
of  the  first  long  passage  makes  it  not  improbable  that 
Baudhiyana  borrowed  in  this  instance  also  from  Gautama 
without  noting  the  source  from  which  he  drew.  On  the 
other  hand,  the  argument  drawn  from  the  fact  that  the 
tenth  Adhyaya  of  Pra^na  III  has  been  taken  from  Gautama's 
Sutra  loses  its  force  since,  as  I  have  shown  above,  it  is 
improbable  that  the  third  Pra^na  formed  part  of  Baudhi- 

1  Possibly  Kasyapa,  whose  name  occurs  in  a  Si  oka,  1, 11,21,2,  may  also  be 
an  ancient  teacher  to  whom  Baudhayana  refers.  In  the  Gnhya-sutra  a  teacher 
called  Saliki  is  repeatedly  quoted,  and  once,  I,  n  (end),  his  opinion  is  contrasted 
with  that  of  Baudhayana  and  of  AHrya,  i.e.  Baudhayana's  teacher.  The 
Gnhya-sutra  refers  also  to  Atreya,  KiUakr/tsna,  and  Badari. 


INTRODUCTION.  xll 


yana's  original  work.  A  metrical  work  on  the  Sacred  Law 
seems  to  be  quoted  II,  2,  4,  14-15.  For,  as  the  second 
verse,  adduced  there,  says  that  the  penance  for  one  who 
violated  his  Guru's  bed  has  been  declared  above,  it  seems 
impossible  to  assume  that  the  two  Slokas  belonged  to  the 
versified  maxims  of  the  Dharma  current  among  the  learned 
Brahmans.  If  this  quotation  is  not  an  interpolation,  it 
proves  that,  side  by  side  with  the  Dharma-sutras,  metrical 
treatises  on  the  Sacred  Law  existed  in  very  early  times l. 
One  quotation,  finally,  which  gives  a  verse  from  the  dialogue 
of  the  daughters  of  tLranas  and  VWshaparvan  seems  to 
have  been  taken  from  an  epic  poem.  The  verse  is  actually 
found  in  the  Mahabharata  I,  78,  10,  and  again  34,  where 
the  altercation  between  Sarmishfha.  and  Devayani  forms 
part  of  the  Yayatyupakhyana.  Considering  what  has  been 
said  above  regarding  the  state  of  the  text  of  the  Dharma- 
sutra,  and  our  imperfect  knowledge  of  the  history  of  the 
Mahabharata,  it  would  be  hazardous  to  assert  that  the 
verse  proves  Baudhay  ana's  acquaintance  with  Vydsa's  great 
epic.  It  will  be  safer  to  wait  for  further  proofs  that  it  was 
known  to  the  Sutrakaras,  before  one  bases  far-going  specu- 
lations on  this  hitherto  solitary  quotation. 

The  arguments  which  maybe  brought  forward  to  show  that 
Baudhayana's  home  lay  in  Southern  India  are  not  as  strong 
as  those  which  permit  us  to  determine  the  native  country 
of  Apastamba.  The  portions  of  the  Sutras,  known  to  me, 
contain  no  direct  mention  of  the  south  except  in  the  de^a- 
nirwaya  or  disquisition  on  the  countries,  Dharma-sutra  I,  1,2, 
where  certain  peculiar  customs  of  the  southern  Brahmans 
are  enumerated,  and  some  districts  of  Southern  India,  e.g. 
Kalinga,  are  referred  to  as  barbarous  countries  which  must 
not  be  visited  by  Aryans.  These  utterances  show  an 
acquaintance  with  the  south,  but  by  no  means  prove  that 
Baudhayana  lived  there.  A  more  significant  fact  is  that 
Baudhayana  declares,  I,  i,  2,  4,  'going  to  sea'  to  be  a 
custom  prevailing  among  the  northern  Brahmans,  and  after- 
wards, II,  i,  22,  places  that  act  at  the  head  of  the  Pata- 

1  See  also  West  and  Buhler,  Digest  of  Hindu  Law  Cases,  p.  xxvii,  and  ed. 


BAUDHAYANA. 


niyas,  the  more  serious  offences  causing  loss  of  caste.  It  is 
probable  that  by  the  latter  rule  he  wished  to  show  his  stand- 
point as  a  southerner.  But  the  most  conclusive  argument 
in  favour  of  the  southern  origin  of  the  Baudhayaniyas  is 
that  they,  like  the  Apastambiyas  and  all  other  adherents 
of  the  Taittiriya  schools,  are  entirely  confined  to  the  Dekhan, 
and  are  not  found  among  the  indigenous  subdivisions  of  the 
Brahmans  in  Central  and  Northern  India.  This  fact  is,  if  not 
explicitly  stated,  at  least  implied  by  the  passage  of  the 
Maharwava  quoted  in  the  Introduction  to  Apastamba1.  It 
is  proved  by  the  present  state  of  things,  and  by  the  evidence 
of  the  land  grants  of  the  southern  dynasties,  several  of  which 
have  been  made  in  favour  of  Baudhayaniyas.  Thus  we  find 
a  grant  of  Bukkaraya,  the  well-known  ruler  of  Vi^ayana- 
gara2,  dated  Sakasawvat  1276  or  1354-5  A.D.,  in  which  a 
Brahma«a,  studying  the  Baudhayaniya-sutra,  is  mentioned 
as  the  donee  of  a  village  in  Maisur.  Again,  in  an  inscrip- 
tion of  Nandivarman  Pallavamalla,  which  its  editor,  the 
Rev.  Mr.  Foulkes,  places  in  the  ninth  century  A.D.3,  a  con- 
siderable number  of  Brahmawas  of  the  Prava/£ana-sutra 
are  named  as  recipients  of  the  royal  bounty,  together  with 
some  followers  of  the  Apastambha4  school.  As  we  have 
seen  that  Baudhayana  is  called  in  the  Grzhya-sutra  the 
Prava^anakara,  it  is  not  doubtful  that  the  Prava/fcana- 
sutra  of  this  inscription  is  the  Sutra  of  his  school.  The 
villages  which  the  grantees  received  from  Nandivarman 
were  situated  on  the  Palar  river  in  the  ATittur  districts 
of  the  Madras  Presidency.  Besides,  the  interesting  tradi- 
tion which  asserts  that  Madhava-Saya«a,  the  great  com- 
mentator of  the  Vedas,  was  a  Baudhayaniya5  is  another 
point  which  may  be  brought  forward  as  evidence  for 
the  location  of  the  school  in  Southern  India.  Further, 


1  Sacred  Books  of  the  East,  vol.  ii,  p.  xxx ;  see  also  L.  von  Schroder,  Maitra- 
yaxtya  Samhita1,  p.  xxvii. 

*  Journal  of  the  Bombay  Branch  of  the  Royal  Asiatic  Society,  XII,  349-35 1. 

*  Indian  Antiquary,  VIII,  273-284. 

*  As  all  the  older  inscriptions  hitherto  published  give  Apastambha  instead  of 
Apastamba,  I  am  now  inclined  to  consider  the  former  as  the  original  form 
of  the  name. 

3  Burnell,  Tanjore  Catalogue,  p.  20  b,  remarks  on  no.  CCXXVI. 


INTRODUCTION.  xliit 


it  must  not  be  forgotten  that  most  and  the  best  MSS.  of 
Baudhayana's  Sutras  are  found  in  Southern  India.  There 
are  also  some  faint  indications  that  the  Andhra  country  is 
the  particular  district  to  which  Baudhayana  belonged.  For 
his  repeated  references  to  voyages  by  sea  and  his  rule 
regarding  the  duty  payable  on  goods  imported  by  sea 
show  that  he  must  have  lived  in  a  coast  district  where 
sea-borne  trade  flourished,  and  the  fact  that  he  uses  the 
Andhra  recension  of  the  Taittiriya  Arawyaka  makes  it 
probable  that  he  was  an  inhabitant  of  the  eastern  coast. 

My  estimate  of  the  distance  between  Baudhayana  and 
Apastamba  and  of  that  between  the  latter  and  the  historical 
period  of  India  has  been  given  in  the  Introduction  to  Apa- 
stamba, pp.  xxii  and  xliii,  and  I  have  nothing  further  to 
add  on  that  subject.  The  oldest  witness  for  the  existence 
of  the  ^Srauta-sutra  of  Baudhayana  is  its  commentator  Bha- 
vasvamin,  whom  Dr.  Burnell  places  in  the  eighth  century 
A.  D.  The  Dharma-sutra  is  first  quoted  by  Vi^anejvara, 
circiter  1080-1100  A.D.  Several  of  the  passages  adduced 
by  him  are,  however,  not  traceable  in  the  MSS. 

As  regards  the  materials  on  which  the  translation  is  based, 
I  had  at  my  disposal  six  MSS.  of  the  text  and  two  copies 
of  Govindasvamin's  commentary,  the  Bodhayaniya-dhar- 
mavivarawa1,  one  of  which  (C.  I.)  gives  the  text  also.  These 
MSS.  belong  to  two  chief  groups,  a  northern  and  a  southern 
one.  The  northern  group  contains  two  subdivisions.  The 
first  comprises  (i)  D.,  a  MS.  bought  by  me  for  the  Govern- 
ment of  Bombay  at  Ahmadabad  (no.  6  of  the  Dekhan  Col- 
lege collection  of  1868-69),  and  about  one  hundred  or  one 
hundred  and  fifty  years  old ;  (2)  P.,  an  old  MS.  of  my  own 
collection,  bought  in  1865  at  Pu«a;  (3,  4)  B.  and  Bh.,  two 
modern  transcripts,  made  for  me  in  Baroda  and  Bombay. 
Among  these,  D.  alone  is  of  real  value,  as  P.,  B.,  and  Bh. 
faithfully  reproduce  all  its  clerical  errors  and  add  a  good 
many  new  ones.  The  second  subdivision  of  the  northern 
group  is  represented  by  K.,  a  modern  transcript,  made  for 

1  It  ought  to  be  noted,  that  in  the  south  of  India  the  forms  Bodhayana  and 
Bodhayamya  are  invariably  used  for  Baudhayana  and  Baudhayaniya.  But  it 
seems  to  me  that  the  southerners  are  in  error,  as  the  affix  ayana  requires 
vriddhi  in  the  first  syllable. 


xllV  BAUDHAYANA. 


the  Government  of  Bombay  at  Kolhapur  in  the  southern 
MaraMa  country  (Elphinstone  College  collection  of  1867- 
68,  Class  VI,  no.  2).  The  MSS.  of  the  northern  group,  which 
give  the  vulgata  current  since  the  times  of  NilakawAfca  (1650 
A.D.)  and  Mitramura  (circiter  1700  A.D.)  in  Western  and 
Central  India,  can  be  easily  recognised  by  the  omission  of 
the  third  Adhyaya  of  Pragma  IV,  and  by  their  placing  IV, 
5,  i  b-25  after  IV,  7,  7.  One  of  the  chief  differences  between 
K.  and  the  other  MSS.  of  the  northern  group  is  the  omis- 
sion of  II,  5,  8,  4-II,  6,  n,  15  in  the  latter.  The  southern 
group  of  h'SS.  is  formed  by  M.,  a  slovenly  Devanagari  tran- 
script of  a  Gra  tha  MS.,  no.  Ty/u  of  the  Madras  Government 
collection1,  and  uy  the  text  of  C.  I.,  a  Devanagari  copy  of 
the  MS.  of  Govindasvamin's  commentary,  presented  by 
Dr.  Burnell  to  the  India  Office  library2.  The  second  copy  of 
the  commentary,  C.  T.,  a  Telugu  paper  MS.  from  Tanjore, 
I  owe  to  the  kindness  of  Dr.  Burnell. 

As  might  be  expected,  on  account  of  the  southern  origin 
of  the  Baudhayaniya  school,  M.  gives  on  the  whole  the  best 
form  of  the  text.  It  also  carefully  marks  the  Ka#</ikas3  in 
the  first  two  Prajnas,  ignoring  the  Adhyayas  altogether,  and 
contains  at  the  end  of  each  Pra^na  the  first  words  of  each 
Ka;/</ika,  beginning  with  the  last  and  ending  with  the  first, 
after  the  fashion  which  prevails  in  the  MSS.  of  the  Taittiriya 
Sawhita,  Brahmawa,  and  Arawyaka.  Very  close  to  M.  comes 
Govinda's  copy,  where,  however,  as  in  most  northern  MSS., 
the  Adhyayas  alone  are  marked.  It  is,  however,  perfectly  cer- 
tain that  in  some  very  difficult  passages,  which  are  disfigured 
by  ancient  corruptions,  he  corrected  the  text  conjecturally4. 
In  a  certain  number  of  cases  the  northern  MSS.  present 
better  and  older  readings  than  M.  and  C.  I.6  Under  these 

1  Taylor,  Catalogue  Raisonnee  (!),  I,  p.  190.  The  clerical  errors  in  my  tran- 
script are  exceedingly  numerous,  and  mostly  owing  to  the  faulty  rendering  of 
the  value  of  the  Grantha  characters,  which  seem  not  to  have  been  familiar  to 
the  copyist.  There  are  also  some  small  lacunae,  and  the  last  leaf  has  been  lost. 

1  See  Burnell,  Catalogue  of  a  Collection  of  MSS.,  p.  35,  no.  CXVII. 

*  I  alone  am  responsible  for  the  title  Kawt/ika,  given  to  the  small  sections. 
M.  marks  only  the  figures.    D.  and  the  better  northern  MSS.  show  only  breaks 
at  the  end  of  the  Ka«Jikas  and  their  first  words  at  the  end  of  the  Prasnas. 

*  See  e.g.  Dharma-sutra  I,  2,  3,  35,  note. 

*  See  e.g.  Dhanna-siitra  I,  5,  ir,  35  ;   II,  i,  2,  36;  II,  2,  3,  3  ;   II,  a,  4, 10; 
II,  3,  6?3;  11,7,13,5;  111,9,3. 


INTRODUCTION.  xlv 


circumstances  it  has  not  been  possible  to  follow  the  commen- 
tary or  M.  throughout.  Though  they  had  to  be  made  the 
basis,  they  had  in  many  passages  to  be  set  aside  in  favour  of 
readings  of  the  northern  group.  In  some  cases  I  have  also 
been  obliged  to  make  conjectural  emendations,  which  have 
all  been  mentioned  in  the  notes.  Three  Sutras,  I,  8,  16, 
13-15,  have  been  left  untranslated,  because  the  MSS.  offer  no 
safe  basis  for  a  conjectural  restoration,  and  the  commentary 
is  defective. 

Govinda,  who,  as  Dr.  Burnell  informs  me,  is  said  to  be  a 
modern  writer,  seems  to  have  composed  his  vivarawa  with- 
out the  aid  of  older  vrittis.  Though  he  apparently  was 
well  acquainted  with  the  writings  belonging  to  the  Taitti- 
riya-veda,  with  the  ritual  and  with  the  common  law-books, 
he  has  not  succeeded  in  explaining  all  the  really  difficult  pas- 
sages. Sometimes  he  is  clearly  mistaken,  and  frequently 
he  passes  by  in  silence  words  or  whole  Sutras,  the  sense  or 
the  general  bearing  of  which  is  by  no  means  certain.  Though 
it  would  be  ungrateful  on  my  part  to  underrate  the  import- 
ance of  his  work  for  my  translation,  I  cannot  place  him  in 
the  same  rank  with  Haradatta,  the  commentator  of  Apa- 
stamba  and  Gautama,  and  can  only  regret  that  no  older 
commentary  based  on  the  living  tradition  of  the  Baudha- 
yaniyas  has  been  available.  If  such  a  work  were  found, 
better  readings  and  better  explanations  of  many  difficult 
passages  would  probably  come  to  light.  With  the  materials 
at  my  disposal  the  translation  has  been  a  work  of  some 
difficulty,  and  in  trying  to  settle  the  text  I  have  often  expe- 
rienced the  feeling  of  insecurity  which  comes  over  the 
decipherer  of  a  difficult  inscription  when  the  facsimiles  are 
bad.  The  short  Adhyaya  on  adoption,  given  in  the  appendix 
to  the  Dharma-sutra,  has  been  taken  from  the  Smarta  or 
Grzhya-sutra.  It  does  not  belong  to  Baudhayana,  but  is 
frequently  quoted  by  the  writers  on  civil  law,  who  wrote  in 
the  sixteenth  and  seventeenth  centuries  of  our  era. 


V  A  S  I  S  H  THA. 


VAS  I  SH  THA,. 


CHAPTER  I. 

1.  Now,  therefore,  the  desire  to  know  the  sacred 
law  for  their  welfare  (should  arise)  in  (initiated)  men. 

2.  He  who  knows  and  follows  the  (sacred  law  is 
called)  a  righteous  man. 

3.  He   becomes   most  worthy  of  praise   in   this 
world  and  after  death  gains  heaven. 

4.  The  sacred  law  has  been  settled  by  the  re- 
vealed texts  and  by  the  tradition  (of  the  sages). 

5.  On    failure    of   (rules    given    in)   these    (two 
sources)  the  practice  of  the  .5ish/as  (has)  authority. 

6.  But  he  whose  heart   is  free  from  desire  (is 
called)  a  *Sish/a. 

7.  (Acts  sanctioned  by)  the  sacred  law  (are  those) 
for  which  no  (worldly)  cause  is  perceptible. 

I.  i.  The  word  'now*  serves,  in  this  as  in  analogous  cases, 
various  purposes.  It  marks  the  beginning  of  the  book,  serves  as 
an  auspicious  invocation  (mangala),  and  indicates  that  something 
else,  the  initiation,  must  precede  the  study  of  the  sacred  law. 
'Therefore'  means  'because,  after  initiation,  the  neophyte  is  to  be 
taught  the  presciibed  rules  regarding  personal  purification.'— 
Kr/shflapawdftta.  For  the  wording  of  the  Sutra  compare  the  be- 
ginning of  Gaimini's  Mima'ffjsa'-sutras. 

3-6.   Gautama  I,  1-4 ;  XXVIII,  48. 

7.  The  Sutra  contains  a  limitation  of  Sutra  5.  It  indicates  that 
the  customs  of  the  .Sish/as,  for  which  worldly  motives  are  per- 
ceptible, have  no  authority,  and  are  not  to  be  followed.  The 
principle  enunciated  is  one  inculcated  by  the  Mtma/nsakas  (P.  M.  S. 
[14]  B 


1, 8. 


8.  The  country  of  the  Aryas  (Aryavarta)  lies  to 
the  east  of  the  region  where  (the  river  Saras  vat!) 
disappears,  to  the  west  of  the  Black-forest,  to  the 
north  of  the  Paripatra  (mountains),  to  the  south  of 
the  Himalaya. 

9.  (According  to  others  it  lies  to  the  south  of  the 
Himalaya)  and  to  the  north  of  the  Vindhya  range 
(being  limited  east  and  west  by  the  two  oceans). 

10.  Acts  productive  of  spiritual  merit,  and  customs 
which  (are  approved  of)  in  that  country,  must  be 
everywhere  acknowledged  (as  authoritative) ; 

T  i .    But  not  different  ones,  (i.e.  those)  of  (countries 
where)  laws  opposed  (to  those  of  Aryavarta  prevail). 

I,  3,  3-4).  See  also  Apastamba  I,  i,  4,  5-10;  I,  4,  12,  8;  and 
Introduction,  p.  xxvii.  Krzsh«apa«</ita  has  misunderstood  the 
Sutra.  He  reads,  against  the  MSS.,  agrzhyamawakarawo  'dharma/*, 
'  unlawful  acts  are  those  for  which  no  motive,  i.  e.  no  sacred  source 
such  as  the  Vedas,  is  perceptible.' 

8.  The  region  where  the  river  Sarasvatt  disappears  is  the  Pat- 
tiala  district  in  the  Pang-ab.     The  Paripatra  mountains  belong  to 
the  great  Vindhya  range,  and  are  probably  the  hills  in  Malva.    The 
position  of  the  Kalakavana  or  Black-forest  is  not  accurately  known. 
But  it  must  probably  be  sought  in  BMr.     All  the  MSS.  as  well  as 
Kr:sh«apaw^ta  read  in  this  Sutra  pr&gadanranat  instead  of  pra- 
gadaryanat,  'to  the  east  of  the  region  where  the  river  Sarasvati 
disappears.'     This  circumstance  gains  some  importance  by  the  fact 
that  the  Mah&bhashya  on  Pamni  II,  4,  10,  quotes  the  same  defini- 
tion of  the  Aryavarta,  giving,  however,  instead  of  adawanat  pra"- 
gadarja't,  'to  the  east  of  Adam,  i.e.  the  Adawa  mountains.'  It  seems 
to  me  not  improbable  that  our  Sutra,  too,  had  originally  pragadarrat, 
and  that  some  Pandit  who  knew  nothing  about  the  Adanra  hills, 
but  remembered  Manu  II,  21,  and  Baudhayana  I,  r,  25,  where  the 
word  vinajana't,  '  the  disappearance  of  the  Sarasvati,'  undoubtedly 
occurs,  added  the  syllable  na  and  forgot  to  correct  the  a,  after 
prig. 

9.  The  translation  follows  Krz'sh»apa«<fita's  commentary,  which 
recommends  itself  on  account  of  the  analogous  definition  of  Arya- 
varta given  by  Manu  II,  22. 

11.  My  translation  follows  the  text  given  by  Kr/sh»apa«</ita  and 


I.  1 5.  GENERAL   RULES. 


1 2.  Some  (declare  the  country  of  the  Aryas  to  be 
situated)  between  the  (rivers)  Ganga  and  Yamuna, 

1 3.  Others  (state  as)  an  alternative,  that  spiritual 
pre-eminence  (is  found)  as  far  as  the  black  antelope 
grazes. 

14.  Now  the  Bhallavins  quote  also  (the  following) 
verse  in  the  Nidana : 

15.  'In  the  west  the  boundary-river,  in  the  east 

B.,  and  the  explanation  of  the  former,  because  it  seems  to  me 
that  the  general  sense  which  they  give,  is  the  correct  one.  I  feel, 
however,  not  certain  that  the  word  pratilomakadharmawa'm,  'of 
those  countries  where  opposite  laws  prevail,'  is  more  than  a  care- 
Jess  correction.  The  :najority  of  the  MSS.  read  pratilomakaksha- 
dharmawaA  (kalpadharmawa^),  which  by  itself  is  difficult  of  expla- 
nation. But,  as  the  text  of  the  next  Sutra  contains  an  apparently 
superfluous  phrase,  I  fear,  we  shall  have  to  admit  that  the  text  is 
here  disfigured  by  corruptions,  which  with  our  present  MSS.  it 
is  impossible  to  remove  with  certainty. 

12.  Kr/sh«apa«^ita  reads  this  Sutra  'etad  aryavartam  itya^a- 
kshate  gangayamunayor  antaretyeke/  and  takes  it  as  one  sentence, 
the  subject  of  which  is  '  eke/    I  feel  no  doubt  that  this  explanation 
is  utterly  untenable,  and  that  the  first  four  words  have  nothing  to  do 
with  this  Sutra,  the  second  part  of  which  occurs  also  in  the  Bau- 
dhayana  Dharma-sutra  I,  i,  27.    My  opinion  is  that  they  originally 
belonged  to  Sutra  n,  though  the  state  of  the  MSS.  at  my  disposal 
does  not  allow  me  to  say  how  Sutra  1 1  has  to  be  corrected.  The 
general  sense  of  Sutra  12  is,  however,  perfectly  certain. 

13.  Manu  II,  23 ;  Ya^wavalkya  I,  2.    It  deserves  to  be  noted 
that  the  black  antelope  (black-buck),  Oryx  cervicapra,  selects  for 
its  home  the  well-cultivated,  rich  plains  of  India  only,  and  is  entirely 
wanting  in  the  sandy,  mountainous  or  forest  districts,  which  are  now, 
just  as  in  ancient  times,  the  portion  of  the  aboriginal  tribes. 

14.  Regarding  the    Bhallavin?,   see   Max   Miiller,   History   of 
Ancient  Sanskrit  Literature,  pp.  193,  364.     Kn'sh»apa«</ita  thinks 
that  Nidana  means  de^anir«aya, '  the  disquisition  on  the  countries,' 
which  is  the  title  of  a  section  which  occurs  in  most  modern  com- 
pilations on  law.     But  it  will  be  safer  to  take  it  as  the  name  of  a 
Vedic  work,  identical  with  or  similar  to  that  quoted  in  vSaunaka's 
BrrhaddevatS,  Weber,  Hist.  Ind.  Lit.,  p.  81. 

15.  Sindhur  vidh£ra#i  or  vidhara/ri,  as  B.  reads,  cannot  be 

B   2 


i,  1 6. 


the  region  where  the  sun  rises,— as  far  as  the  black 
antelope  wanders  (between  these  two  limits),  so  far 
spiritual  pre-eminence  (is  found)'.' 

1 6.  '  Those   religious    acts   which    men,   deeply 
versed  in  the  knowledge  of  the  three  Vedas  and 
acquainted  with  the  sacred  law,  declare  to  be  lawful, 
(are  efficient)  for  purifying  oneself  and  others.' 

1 7.  Manu  has  declared  that  the  (peculiar)  laws  of 
countries,  castes,  and  families  (may  be  followed)  in 
the  absence  of  (rules  of)  the  revealed  texts. 

18.  Sinful  men  are,  he  who  sleeps  at  sunrise  or 
at  sunset,  he  who  has  deformed  nails  or  black  teeth, 
he  whose  younger  brother  was  married  first,  he  who 
married  before  his  elder  brother,  the  husband  of  a 
younger  sister  married  before  the  elder,  the  husband 
of  an  elder  sister  whose  younger  sister  was  married 
first,  he  who  extinguishes  the  sacred  fires,  (and)  he 
who  forgets  the  Veda  through  neglect  of  the  daily 
recitation. 


taken  with  Knsh#apa«<fita,  as  '  the  ocean,'  because  in  the  latter 
sense  sindhu  is  a  masculine.  It  must  be  a  boundary-river,  pro- 
bably the  Sarasvati.  By  suryasyodana,  'the  region  where  the 
sun  rises/  the  udayagiri  or  '  mountain  of  the  east '  may  possibly 
be  meant. 

1 6.  This  verse,  too,  is  marked  as  a  quotation  by  the  concluding 
word  iti,  though  it  is  not  necessary  that  it  should  be  taken  as  a 
quotation  from  the  Niddna.    Here,  and  in  the  sequel  verses  ending 
in  iti  are  marked  as  quotations  by  hyphens. 

17.  Manu  VII,  203  ;  VIII,  4 1 ;  Gautama  XI,  20.     G3ti, '  castes/ 
which  sometimes,  and  perhaps  as  appropriately,  has  been  translated 
by  '  tribes/  denotes  in  my  opinion  those  numerous  subdivisions  of 
the  four  great  var«as,  which  we  now  find  all  over  India,  and  which 
can  be  shown  to  have  existed  for  a  very  long  time.     Usually  the 
word  '  caste '  is  also  applied  to  them. 

1 8.  Kr/'shwapa«^ita  explains  viraha1,  'he  who  extinguishes  the 
sacred  fires/  by  '  the  destroyer  of  his  sons  or  of  his  spiritual  clients ' 


I,  24.  GENERAL   RULES.  5 

19.  They  state  that  there  are  five  mortal  sins 
(mahapataka), 

20.  (Viz.  violating)  a  Guru's  bed,  drinking  (the 
spirituous    liquor    called)    surd,    slaying   a    learned 
Brahmawa,  stealing  the  gold  of  a  Brahmawa,  and 
associating  with  outcasts, 

21.  Either  by  (entering  into)  spiritual  or  matri- 
monial (connexion  with  them). 

2 2.  Now  they  quote  also  (the  following  verse) : '  He 
who  during  a  year  associates  with  an  outcast  becomes 
(likewise)  an  outcast ;  not  by  sacrificing  for  him,  by 
teaching  him  or  by  (forming)  a  matrimonial  (alliance 
with  him),  but  by  using  the  same  carriage  or  seat.' 

23.  A  minor  offence  causing  loss  of  caste  (upa- 
p&taka,  is  committed  by  him)  who  (after  beginning 
an  Agnihotra  sacrifice)  forsakes  the  sacred  fires,  and 
by  him  who  offends  a  Guru,  by  an  atheist,  by  him 
who  takes  his  livelihood  from  atheists,  and  by  him 
who  sells  the  Soma  (plant). 

24.  Three  wives  (are  permitted)  to  a  Brahma^a 
according   to   the   order  of  the   castes,   two  to  a 
Kshatriya,  one  to  a  Vaitya  and  to  a  -Sttdra. 

(yagama'na) ;  but  the  rules  given  below,  XX,  1 1,  and  XXI,  27,  in  the 
section  on  penances,  confirm  the  explanation  given  above. 

20.  Vishmi  XXXV,  1-2.     Guru  means  here  the  father,  see 
below,  XX,  15. 

21.  Visrwu  XXXV,  3-5.     Spiritual  connexion,  i.e.  becoming 
the  teacher  or  priest  of  an  outcast,  or  his  pupil  or  spiritual  client 
(ya^amana). 

22.  Identical  with  Manu  XI,  181.     It  must  be  understood  that 
spiritual  or  matrimonial  connexion  with  an  outcast  causes  immediate 
degradation,  as  Vishmi  states  expressly. 

23.  Vishmi  XXXVII,  6,31;  Gautama  XXI,  r  i.    Regarding  the 
precise  meaning  of  prati^ahnuyat, '  offends/  see  below,  XXI,  27. 

24-25.   Manu  III,i3;  Ya^fiavalkya  I,  57;  PaVaskara  Gnhya- 
sutra  I,  4,  8-11. 


VASISH77TA.  I,  25. 


25.  Some    declare    (that    twice-born    men    may 
marry)    even   a   female    of  the   -Sttdra    caste,    like 
those    (other   wives),    without    (the    recitation    of) 
Vedic  texts. 

26.  Let  him  not  act  thus. 

2  7.  For  in  consequence  of  such  (a  marriage)  the 
degradation  of  the  family  certainly  ensues,  and  after 
death  the  loss  of  heaven. 

28.  There  are  six  marriage-rites, 

29.  (Viz.)  that  of  Brahman  (brahma),  that  of  the 
gods  (daiva),  that  of  the  /^'shis  (arsha),  that  of  the 
Gandharvas    (gandharva),    that    of   the  Kshatriyas 
(kshatra),  and  that  of  men  (manusha). 

30.  If  the  father,  pouring  out  a  libation  of  water, 
gives  his  (daughter)  to  a  suitor,  that  (is  called)  the 
Brahma-rite. 

31.  If  (the  father)  gives  his  daughter,  decking  her 
with  ornaments,  to  an  officiating  priest,  whilst  a  sacri- 
fice is  being  performed,  that  is  called  the  Daiva-rite. 

32.  And  (if  the  father  gives  his  daughter)  for  a 
cow  and  a  bull,  (that  is  called)  the  Arsha-rite. 

33.  If  a  lover   takes   a  loving  female  of  equal 
caste,  that  (is  called)  the  Gandharva-rite. 

34.  If  they  forcibly  abduct  (a  damsel),  destroying 
(her  relatives)  by  strength  (of  arms),  that  (is  called) 
the  Kshatra-rite. 

35.  If,  after  making  a  bargain  (with  the  father,  a 


26-27.  ManuIII,  14-19.        28.  Apastamba  II,  5,  u,  17-20. 

30.  Vishmi  XXIV,  19;  Asvalayana  Grzliya-sfitra  I,  6,  i. 

31.  Vish/m  XXIV,  20;  A^valayana  Gnhya-stitra  I,  6,  2. 

32.  Vishnu  XXIV,  21;  Arvalayana  Gr/hya-sfitra  I,  6,  3. 

33.  Vish«u  XXIV,  23  ;  Ajvalayana  Grj'hya-sfitra  I,  6,  5. 

34.  Vishmi  XXIV,  25  ;  A-yvalayana  Grz'hya-sfitra  I,  6,  8. 

35.  Vishwu  XXIV,  24 ;  Asvalayana  Grz'hya-sdtra  I,  6,  6. 


I.  39.  GENERAL  RULES. 


suitor)  marries  (a  damsel)  purchased  for  money,  that 
(is  called)  the  Manusha-rite. 

36.  The  purchase  (of  a  wife)  is  mentioned  in  the 
following    passage    of  the  Veda,    '  Therefore    one 
hundred  (cows)  besides  a  chariot  should  be  given 
to  the  father  of  the  bride.' 

37.  (It  is  stated)  in  (the  following  passage  of)  the 
jfifaturmisyas,  'She  (forsooth)  who  has  been  bought 
by  her  husband  (commits  sin,  as)  afterwards  she 
unites  herself  with  strangers.' 

38.  Now  they  quote  also  (the  following  verse): 
'  Lost  learning  comes  back  ;  when  the  family  is  lost 
all  is  lost.     Even   a  horse  becomes  estimable  on 
account  of  its  pedigree  ;  therefore  men  marry  wives 
descended  from  an  (unblemished)  family. 

39.  The  three  (lower)  castes  shall  live  according 
to  the  teaching  of  the  Brahma«a. 


36.  .Sahkhayana   Gr/hya-sutra  I,  14;    Paraskara  Gr*hya-sutra 
1, 8, 1 8 ;  Apastamba  II,  6, 13,  12.    Though  VasishMa's  quotation  is 
less  complete  than  Apastamba's,  still  the  following  Sutras  show 
that  he  knew  the  conclusion  of  the  passage,  and  does  not  take  it  as 
an  authority  for  the  sale  of  a  daughter. 

37.  Krzsh«apa«</Ua  makes  a  mistake  by  connecting  the  word 
'  Hturmasyeshu '  with  the  next  Sutra.     He  is  right  in  saying  that 
'  the  A'&turmasyas '  is  the  name  of  a  book.     It  is,  however,  not  a 
separate  work,  but  the  ka«</a  or  section  of  a  Vedic  work  treating 
of  the  .Saturmasya  sacrifices  (see  Max  Miiller,  Hist.  Anc.  Sansk. 
Lit.,  p.  355).     The  particular  work  from  which  our  quotation  has 
been  taken,  is  either  the  Maitraya^iya  Sawhita,  or  the  Ka/Aaka. 
For,  as  Dr.  von  Schroeder  informs  me,  Maitray£«iya  Sawzhita'  I, 
10,  ii  reads  'anrz'taw  va  esha  karoti  yd  patyuA  krita  satyathanyau 
/fcarati,'  and  the  title  of  the  ka«</a  is  A'aturma'sya'ni.     Professor 
Weber,  Ind.  Stud.  V,  407,  has  found  the  same  words  in  the  ^Tatur- 
mdsya  section  of  the  Ka/Aaka  XXXVI,  5.   In  the  translation  I  have 
added  the  beginning  of  the  passage  which  Vasish/Aa  omits,  accord- 
ing to  the  Maitrayawiya  SawhitS. 

39-41.   Gautama  XI,  25-27. 


8  VASISH7V7A.  I,  40. 

40.  The  Brahmawa  shall  declare  their  duties, 

41.  And  the  king  shall  govern  them  accordingly. 

42.  But  a  king  who  rules  in  accordance  with  the 
sacred  law,  may  take  the  sixth  part  of  the  wealth  (of 
his  subjects), 

43.  Except  from  Brahmawas. 

44.  It  has  been  declared  in  the  Veda,  '  But  he 
obtains  the  sixth  part  of  (the  merit  which  Br^hmanas 
gain  by)  sacrifices  and  charitable  works/ 

45.  (It  is  further  stated  in  the  Veda),  '  The  Brah- 
mawa  makes  the  Veda  rich ;   the  Brahmawa   saves 
from  misfortune ;  therefore  the  Brahmawa  shall  not 
be  made  a  source  of  subsistence.  Soma  is  his  king.' 

46.  Further  (another  passage  says),  *  After  death 
bliss  (awaits  the  king  who  does  not  oppress  Brah- 
mawas).' 


42.  Vishmi  III,  22-25.     Though  the  ambiguous  word  dhana, 
1  wealth/  is  used  in  the  text,  it  seems  not  doubtful  that  VasishJfta 
alludes  to  the  land-tax,  which  generally  consists  of  one  sixth  of  the 
produce. 

43.  Vishnu  III,  26. 

44.  Vishmi  III,  27-38.     Purta, 'the  merit  gained  by  charitable 
works,'  i.  e.  by  planting  trees,  digging  wells,  and  so  forth.     The 
words  '  iti  ha,'  placed  at  the  end  of  the  Sutra,  indicate  that  it  is  a 
quotation,  and  that  vi^fiayate,  '  it  is  declared  in  the  Veda,'  has  to 
be  understood  from  Sutra  46.    Gautama  XI,  n,  too,  alleges  that 
the  rule  is  based  on  a  Vedic  passage. 

45.  «Satapatha-brahma«a  V,  4,  2,  3.     Kr/sh»apa«</ita's  division 
of  the  quotation  into  several  Sutras  is  unnecessary.     His  explana- 
tion of  anadya,  which  he  takes  to  mean  '  the  first  of  all,'  is  wrong. 
He  asserts  that  the  Brahmawa  is  said  'to  make  the  Veda  rich,' 
because  by  sacrificing  and  so  forth  he  fulfils  its  object  and  protects 
it.     But  the  phrase  is  probably  corrupt.     If  it  is  said  that  Soma  is 
the  king  of  the  Brahmawas,  the  object  is  to  indicate  that  an  earthly 
king  is  not  their  master,  see  Gautama  XI,  i. 


II,  5.  THE   FOUR   CASTES. 


CHAPTER  II. 

1.  There    are    four  castes   (var«a),    Brdhmawas, 
Kshatriyas,  VaLryas,  and  .Sudras. 

2.  Three    castes,    Brahma^as,    Kshatriyas,    and 
Vai^yas,  (are  called)  twice-born. 

3.  Their  first  birth  is  from  their  mother;    the 
second  from  the  investiture  with  the  sacred  girdle. 
In  that  (second  birth)  the  Savitrl  is  the  mother,  but 
the  teacher  is  said  to  be  the  father. 

4.  They  call  the  teacher  father,  because  he  gives 
instruction  in  the  Veda. 

5.  They  quote  also  (the  following  passage  from 
the  Veda)  to  the  same   (effect) :    '  Of  two   kinds, 
forsooth,  is  the  virile  energy  of  a  man  learned  in 
the  Vedas,  that  which  (resides)  above  the  navel  and 
the  other  which  below  (the  navel)  descends  down- 
wards.     Through  that   which  (resides)  above   the 
navel,  his  offspring  is  produced,  when  he  initiates 
Brahmawas,  when  he  teaches  them,  when  he  causes 
them  to  offer  oblations,  when  he  makes  them  holy. 
By  that  which  resides  below  the  navel  the  children 
of  his  body  are  produced.     Therefore  they  never 
say  to  a  .Srotriya,  who  teaches  the  Veda,  "Thou  art 
destitute  of  offspring." ' 

II.  1-2.  Vishmi  II,  1-2 ;  Manu  X,  4. 

3.  Identical  with  Manu  II,  169*,  170"*,  and  Vishmi XXVIII,  37- 
38.  The  S&vitri  or  the  verse  addressed  to  Savitr*  is  found  Rig-veda 
III,  62,  10. 

4.  Gautama  1, 10 ;  Manu  II,  171. 

5.  The  reading  tathapyud&haranti,  which  several  of  rny  MSS. 
give,  seems  to  me  preferable  to  KrzshnapaWita's  udaharati. 
KnsrmapaWita  explains  sadhu  karoti,  'makes  them  holy/  by 
adhyltmam  upadi-rati,  'teaches  them  transcendental  knowledge.' 


IO  VASISHTTf  A.  II,  6. 

6.  Hartta  also  quotes  (the  following  verse):  '  No 
religious  rite  can  be  performed  by  a  (child)  before 
he  has  been  girt  with  the  sacred  girdle,  since  he  is 
on  a  level  with  a  .Sudra  before  his  (new)  birth  from 
the  Veda.' 

7.  (The  above  prohibition  refers  to  all  rites)  except 
those  connected  with  libations  of  water,  (the  excla- 
mation) Svadha,  and  the  manes. 

8.  Sacred  learning  approached  a  Brahmawa  (and 
said  to  him), '  Preserve  me,  I  am  thy  treasure,  reveal 
me  not  to  a  scorner,  nor  to  a  wicked  man,  nor  to  one 
of  uncontrolled  passions :  so  (preserved)  I  shall  be- 
come strong/ 

9.  '  Reveal  me,  O  Brahma/za,  as  to  the  keeper  of 
thy  treasure,  to  him  whom  thou  shalt  know  to  be 
pure,  attentive,  intelligent,  and  chaste,  who  will  not 
offend  thee  nor  revile  thee/ 

10.  '(That  man)  who  fills  his  ears  with  truth,  who 
frees  him  from  pain  and  confers  immortality  upon 
him, (the  pupil) shall  consider  as  his  father  and  mother; 
him  he  must  never  grieve  nor  revile.'  . 

11.  'As  those  Brahmawas  who,  after  receiving  in- 
struction, do  not  honour  their  teacher  by  their  speech, 
in  their  hearts  or  by  their  acts,  will  not  be  profitable 
to  their  teacher,  even  so  that  sacred  learning  (which 
they  acquired)  will  not  profit  them/ 

6.  Vish«u  XXVIII, 40.  Instead  of  Kr/sh«apa«<£ita's'yavadvedo 
na  ^-ayate,'  'yavadvede  na  ^ayate,'  which  occurs  in  several 
MSS.  and  in  the  parallel  passages  of  Manu  II,  172  and  other 
Smrrtis,  must  be  read. 

7,  Gautama  II,  5.     The  rites  referred  to  are  the  funeral  rites. 
8-9.   Visfom  XXIX,  9-10,  and  introduction,  p.  xxiii ;  Nirukta 

II,4. 

10.  Vishnu  XXX,  47. 


11,21.    THE  FOUR  CASTES;  LAWFUL  OCCUPATIONS,     n 

12.  'As  fire   consumes   dry   grass,  even   so  the 
Veda,  asked  for,  (but)  not  honoured,  (destroys  the  en- 
quirer).   Let  him  not  proclaim  the  Veda  to  that  man, 
who  does  not  show  him  honour  according  to  his 
ability/ 

1 3.  The  (lawful)  occupations  of  a  Brahma#a  are  six, 

14.  Studying  the  Veda,  teaching,  sacrificing  for 
himself,  sacrificing  for  others,  giving  alms,  and  ac- 
cepting gifts. 

15.  (The  lawful  occupations)  of  a  Kshatriya  are 
three, 

1 6.  Studying,  sacrificing  for  himself,  and  bestow- 
ing gifts ; 

1 7.  And  his  peculiar  duty  is  to  protect  the  people 
with  his  weapons ;  let  him  gain  his  livelihood  thereby. 

1 8.  (The  lawful  occupations)  of  a  Vai-rya  are  the 
same  (as  those  mentioned  above,  Sutra  16), 

1 9.  Besides,  agriculture,  trading,  tending  cattle,  and 
lending  money  at  interest, 

20.  To  serve  those  (superior  castes)  has  been  fixed 
as  the  means  of  livelihood  for  a  -5udra. 

21.  (Men   of)   all   (castes)   may  wear  their   hair 
arranged  according  to  the  customs  fixed  (for  their 
family),  or  allow  it  to  hang  down  excepting  the  lock 
on  the  crown  of  the  head. 

13.  Kn'sh«apatf<fita  wrongly  connects  the  word  brahmawasya 
with  the  next  Sutra.     For  this  and  the  next  seven  Sutras,  compare 
Visrmu  11,4-14. 

14.  Kr:'sh»apa»<fita  by  mistake  leaves  out  the  word  'danam.' 

20.  I  read  'tesham  pari&uyaY  with  the  majority  of  the  MSS., 
instead  of  Krz'shwapaWita's  '  tesha#z  £a  pari&irja.' 

21.  In  illustration  of  this  Sutra  Kr/'sh«apa#£?ita  quotes  a  verse 
of  Laugakshi,   which   states   that   Brahmawas   belonging   to   the 
Vasish/^a  family  wore  the  top-lock  on  the  right  side  of  the  head, 
and  the  members  of  the  Atri  family  allowed  it  to  hang  down  on 


12  VASISHTHA.  11,22. 

22.  Those  who  are  unable  to  live  by  their  own 
lawful  occupation  may  adopt  (that  of)  the  next  in- 
ferior (caste), 

23.  But  never  (that  of  a)  higher  (caste). 

24.  (A  Brahmawa  and  a  Kshatriya)  who  have  re- 
sorted to  a  Vai^ya's  mode  of  living  and  maintain 
themselves   by  trade   (shall   not   sell)   stones,  salt, 
hempen  (cloth),  silk,  linen  (cloth),  and  skins, 

25.  Nor  any  kind  of  dyed  cloth, 

26.  Nor  prepared  food,  flowers,  fruit,  roots,  per- 
fumes, substances  (used  for)  flavouring  (food) ;  nor 
water,  the  juice  extracted  from  plants ;  nor  Soma, 
weapons,  poison ;  nor  flesh,  nor  milk,  nor  prepara- 
tions from  it,  iron,  tin,  lac,  and  lead, 

27.  Now  they  quote  also  (the  following  verse): 
'  By  (selling)  flesh,  lac,  and  salt  a  Brahmawa  at  once 
becomes  an  outcast;    by  selling  milk  he  becomes 
(equal  to)  a  ^udra  after  three  days.' 

28.  Among  tame   animals  those  with   uncloven 
hoofs,  and  those  that  have  an  abundance  of  hair, 
(must  not  be  sold),  nor  any  wild  animals,  (nor)  birds, 
nor  beasts  that  have  tusks  (or  fangs). 

29.  Among  the  various  kinds  of  grain  they  men- 
tion sesamum  (as  forbidden). 

both  sides,  while  the  Bhrzgus  shaved  their  heads,  and  the  Arigi- 
rasas  wore  five  locks  (ttid&)  on  the  crown  of  the  head.  Cf.  Max 
Miiller,  Hist.  Anc.  Sansk.  Lit,  p.  53. 

22.  Vishnu  II,  15. 

24.  For  this  and  the  following  four  Sutras,  see  Gautama  VII,  8-21. 

26.  Rasd/fc,  'substances  used  for  flavouring,'  i.e.  'molasses, 
sugar-cane,  sugar,  and  the  like.' — Kr/hh»apa«</ila.     See  also  note 
on  Gautama  VII,  9. 

27.  Identical  with  Manu  X,  92. 

29.  Vishmi  LIV,  18;  Apastamba  I,  7,  20,  13.    Knshaapaarfta 
wrongly  connects  this  Sutra  with  the  preceding  one. 


II, 36.    THE  FOUR  CASTES;  LAWFUL  OCCUPATIONS.    13 

30.  Now  they  quote  also  (the  following  verse) : 
'  If  he  applies  sesamum  to  any  other  purpose,  but 
food,  anointing,  and  charitable  gifts,  he  will  be  born 
again  as  a  worm  and,  together  with  his  ancestors, 
be  plunged  into  his  own  ordure.' 

31.  Or,  at  pleasure,  they  may  sell  (sesamum),  if 
they  themselves  have  produced  it  by  tillage. 

32.  For  that   purpose    he   shall   plough   before 
breakfast  with   two   bulls  whose   noses   have   not 
been  pierced. 

33.  (If  he  ploughs)  in  the  hot  season,  he  shall 
water  (his  beasts  even  in  the  morning). 

34.  The  plough  is  attended  by  strong  males,  pro- 
vided with  a  useful  share  and  with  a  handle  (to  be 
held)  by  the  drinker  of  Soma ;  that  raises  (for  him) 
a  cow,  a  sheep,  a  stout  damsel,  and  a  swift  horse  for 
the  chariot. 

35.  The  plough  is  attended  by  strong  males,  i.e. 
is  attended  by  strong  men  and  bullocks,  provided 
with  a  useful  share — for  its  share  is  useful  (because) 
with  the  share  it  raises,  i.  e.  pierces  deep — and  pro- 
vided with  a  handle  for  the  drinker  of  Soma, — for 
Soma  reaches  him, — possessing  a  handle  for  him. 
That  raises  a  cow,  a  sheep,  goats,  horses,  mules, 
donkeys  and  camels,  and  a  stout  damsel,  i.  e.  a  beau- 
tiful, useful  maiden  in  the  flower  of  her  youth. 

36.  For  how  could  the  plough  raise  (anything  for 
him)  if  he  did  not  sell  grain  ? 

30.   Manu  X,  91.  31.   Manu  X,  90. 

34.  Va^asaneyi-sa/whita  XII,  71.  The  translation  follows  the 
explanation  given  in  the  next  Sutra  as  closely  as  possible,  though 
the  latter  is  without  doubt  erroneous.  The  purpose  for  which 
Vasish/Aa  introduces  it,  is  to  show  that  a  Vedic  text  permits  agri- 
culture to  a  Br&hmawa  who  offers  Soma-sacrifices. 


14  VASISH3THA.  11,37- 

37-  Substances  used  for  flavouring  may  be  bar- 
tered for  (other)  substances  of  the  same  kind,  be  it 
for  one  more  valuable  or  for  one  worth  less. 

38.  But  salt  must  never  (be  exchanged)  for  (other) 
substances  used  for  flavouring  (food). 

39.  It  is  permitted  to  barter  sesamum,  rice,  cooked 
food,  learning,  and  slaves  (each  for  its  own  kind  and 
the  one  for  the  other). 

40.  A  Brihmawa  and  a  Kshatriya  shall  not  lend 
(anything  at  interest  acting  like)  usurers. 

41.  Now  they  quote  also  (the  following  verses) : 
'  He  who  acquiring  property  cheap,  gives  it  for  a 
high  price,  is  called  a  usurer  and  blamed  among 
those  who  recite  the  Veda.' 

42.  '  (Brahman)  weighed  in  the  scales  the  crime 
of  killing  a  learned  Brahma^a  against  (the  crime  of) 
usury ;  the  slayer  of  the  Brahma^a  remained  at  the 
top,  the  usurer  sank  downwards.' 

43.  Or,  at  pleasure,  they  may  lend  to  a  person 
who  entirely  neglects  his  sacred  duties,  and  is  ex- 
ceedingly wicked, 

44.  Gold  (taking)  double  (its  value  on  repayment, 
and)  grain  trebling  (the  original  price). 

37-39.   Gautama  VII,  16-21. 

40.  Manu  X,  117.  Kr/sh«apa«<fita  reads  with  MS.  B.,  vardhu- 
shiflz  na  dadyatSm,  and  explains  it  by  vriddhim  naiva  prayo^a- 
yetdm,  '  they  shall  not  take  interest.'  I  read  with  the  other  MSS. 
virdhushf,  and  translate  that  term  by  '  usurers.'  Below,  Sutra  42, 
v&rdhushi  is  used  likewise  in  this  its  usual  sense. 

43.   Manu  X,  117. 

44-47.  Visrmu  VI,  11-17;  Colebrooke  I,  Dig.  LXVI,  where 
'  silver  and  gems '  have  been  added  after  gold,  and  rasa" A,  'flavour- 
ing substances/  been  translated  by  '  fluids.'  The  translation  differs 
also  in  other  respects,  because  there  the  Sutras  stand  by  them- 
selves, while  here  the  nouns  in  Sutras  44  and  47  are  governed  by 
the  preceding  dadyatam,  '  they  may  lend.'  They,  i.  e.  a  Brdhmawa 


11,50.    THE  FOUR  CASTES;   LAWFUL  OCCUPATIONS.    15 

45.  (The  case  of)  flavouring  substances  has  been 
explained  by  (the  rule  regarding)  grain, 

46.  As  well  as  (the  case  of)  flowers,  roots,  and  fruit. 

47.  (They  may  lend)  what  is  sold  by  weight,  (taking) 
eight  times  (the  original  value  on  repayment). 

48.  Now  they  quote  also  (the  following  verses) : 
'  Two  in  the  hundred,  three  and  four  and  five,  as  has 
been  declared  in  the  Smmi,  he  may  take  as  interest 
by  the  month  according  to  the  order  of  the  castes.' 

49.  '  But  the  king's  death  shall  stop  the  interest 
on  money  (lent) ; ' 

50.  '  And  after  the  coronation  of  (a  new)  king  the 
capital  grows  again.' 

and  a  Kshatriya.  The  rule,  of  course,  refers  to  other  castes  also, 
and  to  those  cases  where  no  periodical  interest  is  taken,  but  the 
loan  returned  in  kind. 

47.  The  Ratnakara  quoted  by  Colebrooke  loc.  cit.  takes  'what 
is  sold  by  weight '  to  be  '  camphor  and  the  like.'     Kr*'sh»apa#<fita 
thinks  that  '  clarified  butter,  honey,  spirituous  liquor,  oil,  molasses, 
and  salt '  are  meant.    But  most  of-  these  substances  fall  under  the 
term  rasaA,  'flavouring  substances.'    The  proper  explanation  of 
the  words  seems  to  be,  '  any  other  substance  not  included  among 
those  mentioned  previously,  which  is  sold  by  weight.' 

48.  Vishmi  VI,  2,  and  especially  ManuVIII,  142.     The  lowest 
rate  of  interest  is  to  be  taken  from  the  highest  caste,  and  it  becomes 
greater  with   decreasing  respectability.     According  to   Kn'shwa- 
pawdita  and  the  commentators  on  the  parallel  passage  of  Vishmi, 
Manu,  and  other  Smr/tis,  this  rule  applies  only  to  loans  for  which 
no  security  is  given— a  statement  which  is  doubtlessly  correct. 

49-50.  Both  the  reading  and  the  sense  of  this  verse,  which  in 
some  MSS.  is  wanting,  are  somewhat  doubtful.  I  read  with  my 
best  MSS., 

ra^a  tu  mr/tabhavena  dravyavrz'ddhiw  vinjIUayet  \ 
pund  r%abhisheke»a  dravyamulawz  £a  vardhate  \\ 
and  consider  that  it  gives  a  rule,  ordering  all  money  transactions 
to  be  stopped  during  the  period  which  intervenes  between  the 
death  of  a  king  and  the  coronation  of  his  successor.     I  am,  how- 
ever, unable  to  point  out  any  parallel  passages  confirming  this 


1  6  VASISH7V/A.  II,  5r, 

51.  '  Hear  the  interest  for  a  money-lender  declared 
by  the  words  of  VasishMa,  five  m£shas  for  twenty 
(kirshcipawas  may  be  taken  every  month)  ;  thus  the 
law  is  not  violated.' 

CHAPTER  III. 
i.    (Brihma/zas)  who  neither  study  nor  teach  the 


Veda  nor  keep  sacred  fires  become  equal  to 

2.  And  they  quote  a  verse  of  Manu  on  this  (sub- 
ject), 'A  twice-born  man,  who  not  having  studied  the 
Veda  applies  himself  to  other  (and  worldly  study), 
soon  falls,  even  while  living,  to  the  condition  of  a 
•Sttdra,  and  his  descendants  after  him.' 

3.  '(A  twice-born  man)  who  does  not  know  the 

view.  KrjshttapawdTita's  text  shows  two  important  various  readings, 
'  bhrztibhSvena  '  and  '  ra^abhishikena,'  which  I  think  are  merely 
conjectures,  unsupported  by  the  authority  of  MSS.  He  explains 
the  verse  as  follows  :  '  The  king  shall  destroy,  i.e.  himself  not  take, 
the  interest  on  money  by  giving  [it  away]  as  a  salary.  But,  after 
thus  giving  away  interest  received,  he  may  increase  his  capital  by 
[an  extra  tax  imposed  on]  the  cultivators,  i.  e.  take  from  them  the 
highest  rate,  consisting  of  one-fourth  of  the  produce.' 

51.  Gautama  XII,  29;  Colebrooke  I,  Dig.  XXIV.  The  rule 
given  in  this  Sutra  refers,  as  Knsh#apa«</ita  correctly  states,  to 
loans,  for  which  security  is  given.  The  rate  is  i^  per  cent  for  the 
month,  or  1  5  per  annum  ;  see  the  note  to  Gautama  loc.  cit.  Manu, 
VIII,  140,  especially  mentions  that  this  rate  is  prescribed  by 
Vasish/^a. 

III.  i.  I  read  Sudrasadharma'wa^,  'equal  to  .Sudras,'  instead 
of  judrakarma«a^,  which  occurs  in  MS.  B.  only.  Krzsh«apa«<fita 
explains  the  latter  reading  by  judravatkarma  yeshu  te  judravatte- 
shva^arawtyamityartha^,  '  shall  be  treated  like  Sudras.'  But  the 
verses  quoted  in  the  following  Sutras  show  that  the  former  reading 
is  the  better  one. 

2.  Identical  with  Manu  II,  168. 

3.  This  and  the  following  nine  verses  are,  as  the  word  'id,1 
which  the  best  MSS.  give  at  the  end  of  Sutra  12,  quotations. 


Ill,  8.    THE  DUTY  OF  STUDYING  THE  VEDA.      1 7 

Veda  (can)not  be  (called)  a  Brahma»a,  nor  he  who 
lives  by  trade,  nor  he  who  (lives  as)  an  actor,  nor  he 
who  obeys  a  .Sttdra's  commands,  nor  (he  who  like)  a 
thief  (takes  the  property  of  others),  nor  he  who  makes 
his  living  by  the  practice  of  medicine.' 

4.  '  The    king    shall    punish  that  village  where 
Brahma«as,  unobservant  of  their  sacred  duties  and 
ignorant   of  the  Veda,  subsist  by  begging;   for  it 
feeds  robbers.' 

5.  '  Many  thousands  (of  Brahmawas)  cannot  form 
a  (legal)  assembly  (for  declaring  the  sacred  law),  if 
they  have  not  fulfilled  their  sacred  duties,  are  unac- 
quainted with  the  Veda,  and  subsist  only  by  the  name 
of  their  caste.' 

6.  '  That  sin  which  dunces,  perplexed  by  ignorance 
and  unacquainted  with  the  sacred  law,  declare  (to  be 
duty)  shall  fall,  increased  a  hundredfold,  on  those 
who  propound  it.' 

7.  '  What  four  or  (even)  three  (Brahmawas)  who 
have  completely  studied  the  Vedas  proclaim,  that 
must  be  distinctly  recognised  as  the  sacred  law,  not 
(the  decision)  of  a  thousand  fools/ 

8.  '  Offerings  to  the  gods  and  to  the  manes  must 
always  be  given   to  a  .Srotriya  alone.     For  gifts 

Anrrk, '  who  does  not  know  the  Veda,'  means,  literally,  '  unac- 
quainted with  the  7?/g-veda.' 

5.  This  verse,  which  is  identical  with  Manu  XII,   114,  and 
the  next  two  are  intended  to  show  that  a  Brahma«a  who  neglects 
the  study  of  the  Veda,  is  unfit  to  decide  points  of  the  sacred  law, 
which  are  not  settled  either  by  the  Smmi  or  the  .Sruti,  and  become 
a  member  of  a  parishad  or '  Paw£.' 

6.  The  verse  contains  a  better  version  of  Manu  XII,  115. 

7.  Regarding  the  term  VedapSraga,  see  Gautama  V,  20,  note. 
Itaresham,   'fools,'  means  literally,   'different  from  (those  who 
have  mastered  the  Vedas).' 

CM]  c 


l8  VASISHTHA.  Ill,  9. 

bestowed   on  a   man  unacquainted  with  the  Veda, 
reach  neither  the  ancestors  nor  the  gods.' 

9.  '  If  a  fool  lives  even  in  one's  house  and  a  (Brah- 
ma»a)  deeply  learned  in  the  Veda  lives  at  a  great 
distance,  the  learned  man  shall  receive  the  gift.  The 
sin  of  neglecting  (a  Brahma^a  is  not  incurred)  in  (the 
case  of)  a  fool.' 

i.o.  '  The  offence  of  neglecting  a  Bralimawa  cannot 
be  committed  against  a  twice-born  man  who  is  igno- 
rant of  the  Veda.  For  (in  offering  sacrifices)  one 
does  not  pass  by  a  brilliant  fire  and  throw  the  obla- 
tions into  ashes..' 

1 1.  '  An  elephant  made  of  wood,  an  antelope  made 
of  leather,  and  a  Brahma^a  ignorant  of  the  Veda,  those 
three  have  nothing  but  the  name  (of  their  kind).' 

12.  'Those  kingdoms,  where  ignorant  men  eat 
the  food  of  the  learned,  will  be  visited  by  drought ; 
or  (some  other)  great  evil  will  befall  (them)/ 

13.  If  anybody  finds  treasure  (the  owner  of)  which 
is  not  known,  the  king  shall  take  it,  giving  one  sixth 
to  the  finder. 

14.  If  a  Brahma»a  who  follows  the  six  (lawful) 
occupations,  finds  it,  the  king  shall  not  take  it. 

9-10.  Regarding  the  crime  of  'neglecting  a  Brahma«a/  see 
Manu  VIII,  392-393,  where  fines  are  prescribed  for  neglecting 
to  invite  to  dinner  worthy  neighbours  and  .Srotriyas. 

10.  A  learned  Brahma«a  resembles  a  sacrificial  fire,  see  e.g. 
below,  XXX,  2-3 ;  Apastamba  I,  i,  3,  44. 

n.  Manu  II,  157.  Kr/sh»apa»dita  and  MS.  B.  give  the  un- 
grammatical  construction  which  occurs  in  Manu  and  other  Dhar- 
majdstras,  while  the  other  MSS.  read  more  correctly,  'yaj/fra 
kash/Aamayo  h.  ya*£a  £armamayo  m.'  &c. 

13-14.  This  rule  agrees  exactly  with  Gautama  X,  45;  see  also 
Vishmi  III,  56-61.  The  matter  is  introduced  here  in  order  to  show 
the  prerogative  of  a  learned  Brahmawa.  Regarding  the  six  lawful 
occupations,  see  above,  II,  13-14. 


Ill,  19.  DEFINITIONS.  19 

15.  They  declare  that  the  slayer  commits  no 
crime  by  killing  an  assassin. 

1  6.  Now  they  quote  also  (the  following  verses): 
'  An  incendiary,  likewise  a  poisoner,  one  who  holds  a 
weapon  in  his  hand  (ready  to  kill),  a  robber,  he  who 
takes  away  land,  and  he  who  abducts  (another  man's) 
wife,  these  six  are  called  assassins  (itatayin).' 

17.  'He  may  slay  an  assassin  who  comes  with  the 
intention  of  slaying,  even  though  he  knows  the  whole 
Veda  together  with  the  Upanishads  ;  by  that  (act) 
he  (does)  not  (incur  the  guilt  of)  the  slayer  of  a 


1  8.  '  He  who  slays  an  assassin  learned  in  the  Veda 
and  belonging  to  a  noble  family,  does  not  incur  by 
that  act  the  guilt  of  the  murderer  of  a  learned  Brah- 
mawa;  (in)  that  (case)  fury  recoils  upon  fury.' 

19.  Persons  who  sanctify  the  company  are,  a  Tri- 
«cl£iketa,  one  who  keeps  five  fires,  a  Trisupanza,  one 
who  (knows  the  texts  required  for)  the  four  sacrifices 
(called  A^vamedha,  Purushamedha,  Sarvamedha,  and 
Pitrzmedha),  one  who  knows  the  Va^asaneyi-sakha 
of  the  White  Ya^ur-veda,  one  who  knows  the  six 
Angas,  the  son  of  a  female  married  according  to  the 
Brahma-rite,  one  who  knows  the  first  part  of  the 
Scima-veda  Sawhiti,  one  who  sings  the  ^yesh^a- 
saman,  one  who  knows  the  Sawhita  and  the  Brah- 
mawa,  one  who  studies  (the  treatises  on)  the  sacred 
law,  one  whose  ancestors  to  the  ninth  degree,  both 

15.  Vishnu  V,  189—192.  The  connexion  of  this  subject  with 
the  main  topic  consists  therein  that  it  furnishes  an  instance  where 
learning  does  not  protect  a  Brahmawa. 

1  7.  I  read  with  the  majority  of  the  MSS.,  '  api  vedantapSragam,' 
instead  of  *  vedantagawz  ra»e/  as  Knsh«apa#<fita  has. 

19.  For  the  explanations  of  the  terms  left  untranslated,  see  the 

C  2 


2O  VASISHrtfA.  Ill,  20. 

on  the  mother's  and  on  the  father's  side,  are  dis- 
tinctly known  to  have  been  .Srotriyas,  and  learned 
men  and  Snatakas. 

20.  (Four  students  of)  the  four  Vedas,  one  who 
knows  the  Mtmiwsa,  one  who   knows  the  Angas, 
a  teacher  of  the  sacred  law,  and  three  eminent  men 
who  are  in  three  (different)  orders,  (compose)  a  (legal) 
assembly  consisting  at  least  of  ten  (members). 

21.  He  who  initiates  (a  pupil)  and  teaches  him 
the  whole  Veda  is  called  the  teacher  (a^arya). 

22.  But  he  who  (teaches)  a  portion  (of  the  Veda 
only  is  called)  the  sub-teacher  (upadhyaya); 

23.  So  is  he  who  (teaches)  the  Angas  of  the  Veda. 

24.  A  Brdhma^a  and  a  Vaisya  may  take  up  arms 
in  self-defence,  and  in  (order  to  prevent)  a  confusion 
of  the  castes. 

25.  But  that  (trade  of  arms)  is  the  constant  (duty) 
of  a  Kshatriya,  because  he  is  appointed  to  protect 
(the  people), 

26.  Having  washed  his  feet  and  his  hands  up  to 

note  on  Apastamball,  8, 17,  22 ;  Gautama  XV,  28;  and  the  notes 
on  Vishmi  LXXXIII,  2-21.  Regarding  the  meaning  of  -Oandoga, 
'  one  who  knows  the  first  part  of  the  Sama-veda  SawhitS,'  see 
Weber,  Hist.  Ind.  Lit.,  p.  63,  note  59.  '  One  who  knows  the 
Sa/whitS  and  the  Bra"hma«a,  i.  e.  of  the  Rig-veda.' — Krz'sh»apa«^ita. 
Regarding  the  various  classes  of  Snatakas,  see  Ipastambal,  n, 

30,  i-3- 

20.  Manu  XII,  in.  KnshwapawflTita  reads  Mturvidyas 
trikalpf  £a,  'one  who  knows  the  four  Vedas  and  one  who  knows 
three  different  Kalpa-sutras.'  My  translation  follows  the  reading 
of  the  MSS.,  £aturvidya#z  vikalpi  £a,  which  is  corroborated 
by  the  parallel  passage  of  Baudhayana  I,  i,  8,  'Mturvaidyaw 
vikalpt  ka..'  The  explanation  of  the  latter  word  is  derived  from 
Govindasvamin.  '  Men  who  are  in  three  orders,  i.  e.  a  student, 
a  householder,  and  ascetic,'  see  Gautama  XXVIII,  49. 

21-23.  Vishwu  XXIX,  1-2.  24.    Gautama  VII,  25. 

25.  Vishmi. II,  6.  26-34.  Vishnu  LXII,  1-9. 


Ill,  36.  PURIFICATION.  2 1 

the  wrist,  and  sitting  with  his  face  turned  towards 
the  east  or  towards  the  north,  he  shall  thrice  sip 
water  out  of  the  Tirtha  sacred  to  Brahman,  (i.e.) 
the  part  of  the  hand  above  the  root  of  the  thumb, 
without  uttering  any  sound ; 

27.  He  shall  twice  wipe  (his  mouth  with  the  root 
of  the  thumb); 

28.  He  shall  touch  the   cavities   (of  the   head) 
with  water; 

29.  He  shall  pour  water  on  his  head  and  on  the 
left  hand ; 

30.  He  shall  not  sip  water  while  walking,  standing, 
lying  down  or  bending  forward. 

31.  A  Brahmawa  (becomes  pure)  by  (sipping)  water, 
free  from  bubbles  and  foam,  that  reaches  his  heart, 

32.  But  a  Kshatriya  by  (sipping  water)  that  reaches 
his  throat, 

33.  A  Vawya  by  (sipping  water)  that  wets   his 
palate, 

34.  A  woman  and  a  .Sudra  by  merely  touching 
water  (with  the  lips). 

35.  Water  (for  sipping  may)  even  (be  taken)  out 
of  a  hole  in  the  ground,  if  it  is  fit  to  slake  the  thirst 
of  cows. 

36.  (He  shall  not  purify  himself  with  water)  which 
has  been  defiled  with  colours,  perfumes,  or  flavouring 
substances,  nor  with  such  as  is  collected  in  unclean 
places. 

30.  Kr;sh«apa«<fita  is  probably  right  in  thinking  that  the  word 
va,  '  or,'  inserted  before  '  bending  forward,1  is  intended  to  forbid 
other  improper  acts,  gestures  or  postures,  which  are  reprehended  in 
other  Smrj'tis. 

35.  Vishmi  XXIII,  43  ;  Manu  V,  128. 

36.  'Collected  in  uuclean  places,  e.g.  in  a  burial-ground.' — 
Knsh»apa/z<fita. 


22  VASISHTffA.  Ill,  37. 

37.  Drops  (of  saliva)  falling  from  the  mouth,  which 
do  not  touch  a  limb  of  the  body,  do  not  make  (a  man) 
impure. 

38.  If,  after  having  sipped  water,  he  sleeps,  eats, 
sneezes,  drinks,  weeps  or  bathes,  or  puts  on  a  dress, 
he  must  again  sip  water, 

39.  Likewise,  if  he  touches  (that  part  of)  the  lips 
on  which  no  hair  grows. 

40.  No  defilement  is  caused  by  the  hair  of  the 
moustache  (entering  the  mouth). 

41.  If  (remnants  of  food)  adhere  to  the  teeth,  (they 
are   pure)   like   the   teeth,    and   he   is   purified   by 
swallowing  those  which   (become  detached)  in  the 
mouth. 

42.  He  is  not  defiled  by  the  drops  which  fall  on 
his  feet,  while  somebody  gives  to  others  water  for 
sipping;    they  are  stated  to  be  equally  (clean)  as 
the  ground. 

43.  If,  while  occupied  with  eatables,  he  touches 
any  impure  substance,  then  he  shall  place  that  thing 
(which  he  holds  in  his   hand)  on  the   ground,  sip 
water  and  afterwards  again  use  it. 

44.  Let  him  sprinkle  with  water  all  objects  (the 
purity  of)  which  may  be  doubtful. 

45.  '  Both  wild  animals  killed  by  dogs,  and  fruit 
thrown  by  birds  (from  the  tree),  what  has  been  spoilt 
by  children,  and  what  has  been  handled  by  women,' 

37.  Gautama  I,  41.  38.   Gautama  I,  37. 

39.  Apastamba  I,  5,  16,  10.  40.   Apastamba  I,  5,  16,  n. 

41.  Gautama  I,  38-40.  42.    Manu  V,  142. 

43.  Vishmi  XXIII,  55.  '  Occupied  with  eatables/  i.  e.  '  eating.'— 


45.  Vishmi  XXIII,  50.  This  and  the  following  two  Sutras  are 
a  quotation,  as  appears  from  the  use  of  the  particle  iti  at  the  end 
of  Sutra  47. 


111,55'  PURIFICATION.  23 

46.  '  A  vendible   commodity   tendered   for   sale 
and  what  is  not  dirtied  by  gnats  and  flies  that  have 
settled  on  it/ 

47.  *  Likewise  water  collected  on  the  ground  that 
quenches  the  thirst  of  cows, — enumerating  all  these 
things,  the  Lord  of  created  beings  has  declared  them 
to  be  pure.' 

48.  Anything  denied  by  unclean  (substances)  be- 
comes  pure  when   the  stains  and  the  smell  have 
been  removed  by  water  and  earth. 

49.  (Objects)   made   of  metal  must  be   scoured 
with  ashes,  those  made  of  clay  should  be  thoroughly 
heated  by  fire,  those  made  of  wood  should  be  planed, 
and  (cloth)  made  of  thread  should  be  washed. 

50.  Stones  and  gems  (should  be  treated)  like  ob- 
jects made  of  metal, 

51*    Conch-shells  and  pearl-shells  like  gems, 

52.  (Objects  made  of)  bone  like  wood, 

53.  Ropes,   chips  (of  bamboo),  and  leather  be- 
come pure  (if  treated)  like  clothes, 

54.  (Objects)  made  of  fruits,  (if  rubbed)  with  (a 
brush  of)  cow-hair, 

55.  Linen  cloth,  (if  smeared)  with  a  paste  of  yellow 
mustard  (and  washed  afterwards  with  water). 


46.    Manu  V,  129.  47.   Vishnu  XXIII,  43. 

48.  Gautama  I,  42.    For  the  explanation  of  the  term  amedhya, 
'unclean   substances,'  see  Manu  V,  135,  and   the  passage  from 
Devala  translated  in  Professor  Jolly's  note  on  Vishwu  XXIII,  38. 

49.  Gautama  I,  29;  Vishwu  XXIII,  26,  33,  27,  18. 
50-51.   Gautama  I,  30. 

52.  Gautama  I,  31  and  note;  Vishwu  XXIII,  4. 

53.  Gautama  I,  33. 

54.  Vishmi  XXIII,  28.    Cups  and  bottles  made  of  the  shell  of  the 
cocoa-nut  or  of  the  Bilva  (Bel)  fruit  and  of  bottle-gourds  are  meant. 

55.  Vishwu  XXIII,  2ft. 


24  VASisnra A.  in,  56. 

5.6.  But  land  becomes  pure,  according  to  the  de- 
gree of  defilement,  by  sweeping  (the  defiled  spot),  by 
smearing  it  with  cowdung,  by  scraping  it,  by  sprink- 
ling (water)  or  by  heaping  (pure  earth)  on  (it). 

57.  Now  they  quote  also  (the  following  verses) : 
'  Land  is  purified  by  these  four  methods,  by  digging, 
burning,  scraping,  being  trodden  on  by  cows,  and 
fifthly  by  being  smeared  with  cowdung/ 

58.  'A  woman  is  purified  by  her  monthly  dis- 
charge,  a   river  by   its    current,   brass    by  (being 
scoured  with)  ashes,  and  an  earthen  pot  by  another 
burning.' 

59.  '  But  an  earthen  vessel  which  has  been  de- 
filed by  spirituous  liquor,  urine,  ordure,  phlegm,  pus, 
tears,  or  blood  cannot  be  purified  even  by  another 
burning/ 

60.  '  The  body  is  purified  by  water,  the  internal 
organ   by  truth,  the   soul   by  sacred   learning  and 
austerities,  and  the  understanding  by  knowledge.' 

6 1.  Gold  is  purified  by  water  alone, 
6.2.    Likewise  silver, 

56.  Vishmi  XXIII,  56-57.     Kn'shwapawfiTita  takes  upakarana, 
'  heaping  (pure  earth)  on  (the  defiled  spot),'  to  mean  '  lighting  a 
fire  on  it '  or  '  digging  it  up.'    The  translation  given  above  rests  on 
the  parallel  passages  of  Gautama  I,  32,  and  of  Baudhayana  I,  5,  52, 
bhumes    tu    saOTmSr^anaproksha«opalepanSvastara»opalekhanair- 
yathasthanam  doshavueshat  prayatyam,  'land  becomes  pure,  ac- 
cording to  the  degree  of  the  defilement,  by  sweeping  the  (defiled) 
spot,  by  sprinkling  it,  by  smearing  it  with  cowdung,  by  scattering 
(pure  earth)  on  it,  or  by  scraping  it.'    Bhumi,  'land,'  includes  also 
the  mud-floor  of  a  house  or  of  a  verandah. 

57.  Some  MSS:  have  instead  of  gharshat, '  by  scraping,'  varshdt, 
'by  rain ;'  see  also  note  on  Gautama  I,  32. 

58.  Vishmi  XXII,  91.  59.  Vishnu  XXIII,  5. 
60.   Identical  with  Manu  V,  109,  and  Vish«u  XXII,  92. 
61-62.  Visrmu  XXIII,  7.     Krjsh«apa»0Tita  points  out  that  these 


IV,  3-  ORIGIN    OF   THE   CASTES.  2$ 

63.  Copper  is  cleansed  by  acids. 

64.  The  Tirtha  sacred  to  the  Gods  lies  at  the 
root  of  the  little  finger, 

65.  That  sacred  to  the  jRtshis  in  the  middle  of 
the  fingers, 

66.  That  sacred  to  Men  at  the  tips  of  the  fingers, 

67.  That  sacred  to  Agni  (fire)  in  the  middle  of 
the  hand, 

68.  That  sacred  to  the  Manes  between  the  fore- 
finger and  the  thumb. 

69.  He  shall  honour  (his  food  at)  the  evening 
and  morning  meals  (saying),  '  It  pleases  me,' 

70.  At  meals  in  honour  of  the  Manes  (saying), 
'  I  have  dined  well,' 

71.  At  (a  dinner  given  on  the  occasion  of)  rites 
procuring  prosperity  (saying),  '  It  is  perfect.' 

CHAPTER  IV. 

1.  The   four   castes  are   distinguished   by  their 
origin  and  by  particular  sacraments. 

2.  There   is   also   the  following  passage  of  the 
Veda,  '  The   Brahmawa  was  his  mouth,  the  Ksha- 
triya  formed  his  arms,  the  Vairya  his  thighs ;  the 
•Sttdra  was  born  from  his  feet' 

3.  It  has  been  declared  in  (the  following  passage 

two  rules  and  that  given  in  the  next  Sutra  refer  to  cases  in  which  gold, 
silver,  and  copper  have  not  been  stained  by  impure  substances. 

63.   Vishmi  XXIII,  25. 

64-68.    Vish«u  LXII,  1-4;  Apastamba  II,  2,  3,  n. 

69.  Vishwi  LXVIII,  42.    The  Sutra  is  also  intended  to  prescribe 
that  the  number  of  the  daily  meals  is  two  only. 

70.  Manu  III,  251. 

71.  The   rites  referred  to  are,  according  to   Krzsrmapa»<fita, 
marriages,  feeding  Brahmawas,  Nandijraddhas,  and  the  like. 

IV.  i.   Manu  I,  87.  2.   Rig-veda  X,  90,  12. 


26  VASISHTffA.  IV,  4» 

of)  the  Veda  that  (a  .Sildra)  shall  not  receive  the 
sacraments,  '  He  created  the  Brahmawa  with  the 
Giyatrl  (metre),  the  Kshatriya  with  the  Trish/ubh, 
the  Vai-sya  with  the  ^agatl,  the  .Sudra  without  any 
metre.' 

4.  Truthfulness,  suppression  of  anger,  liberality, 
abstention  from  injuring  living  beings,  and  the  pro- 
creation  of  offspring   (are   duties   common  to)  all 
(castes). 

5.  The  Manava  (Sutra  states),  '  Only  when  he 
worships  the  manes  and  the  gods,  or  honours  guests, 
he  may  certainly  do  injury  to  animals.' 

6.  '  On  offering  a  Madhuparka  (to  a  guest),  at  a 
sacrifice,  and  at  the  rites  in  honour  of  the  manes, 
but  on  these  occasions  only  may  an  animal  be  slain  ; 
that  (rule)  Manu  proclaimed.' 

4.  Vishnu  II,  17. 

5.  Manavam, '  the  Manava  (Sutra),'  means  literally  '  a  work  pro- 
claimed by  Manu'  (mamma"  proktam).     It  is  probable  that  the 
work  referred  to  by  Vasish/^a  is  the  lost  Dharma-sutra  of  the 
M&nava  Saliha,  which  is  a  subdivision  of  the  Maitrayawiyas,  and 
On  which  the  famous  metrical  Manava  -Dharnmastra  is   based. 
The    words   of  the  Sutra  may  either  be   a   direct  quotation  or 
a  summary  of  the  opinion  given  in  the  Manava-sutra.     I  think 
the  former  supposition  the  more  probable  one,  and  believe  that 
not  only  Sutra  5,  but  also  Sutras  6-8  have  been  taken  bodily 
from  the  ancient  Dharma-sutra.     For  Sutra  6  agrees  literally  with 
a  verse  of  the  metrical  Manusmrz'ti,  and  at  the  end  of  Sutra  8 
several  MSS.  have  the  word  iti,  the  characteristic  mark  that  a 
quotation  is  finished,  while  the  language  of  Sutra  8  is  more  anti- 
quated than  Vasish/^a's  usual  style.     If  my  view  is  correct,  it 
follows  that  the  lost  Minava  Bharma-sutra  consisted,  like  nearly  all 
the  known  works  of  this  class,  partly  of  prose  and  partly  of  verse. 

6.  Identical  with  Manu  V,  41 ;  Vishnu  LI,  64 ;  and  Sarikha'- 
yana   GrzTiya-sutra  II,  16,  r.     I  take  pitr/'daivata,   against  Kul- 
luka's  and  Kr/sh«apa«</ita's  view,  as  a  bahuvrihi  compound,  and 
dissolve  it  by  pitaro  daivatawz  yasmiazstat,  literally  '  such  (a  rite) 
where  the  manes  are  the  deities.'    The  other  explanation, '  (rites) 


IV,  12.  IMPURITY.  27 

7.  '  Meat  can  never  be  obtained  without  injuring 
living  beings,  and  to  injure  living  beings  does  not 
procure  heavenly  bliss ;  therefore  the  (sages  declare) 
the  slaughter  (of  beasts)  at  a  sacrifice  not  to  be 
slaughter  (in  the  ordinary  sense  of  the  word).' 

8.  '  Now  he  may  also  cook  a  full-grown  ox  or 
a  full-grown  he-goat  for  a  Brahma^a  or  Kshatriya 
guest ;  in  this  manner  they  offer  hospitality  to  such 
(a  man).' 

9.  Libations  of  water  (must  be  poured  out)  for 
all  (deceased  relatives)  who  completed  the  second 
year  and  (their  death  causes)  impurity. 

10.  Some  declare  that  (this  rule  applies  also  to 
children)  that  died  after  teething. 

1 1.  After  having  burnt  the  body  (of  the  deceased, 
the  relatives)  enter  the  water  without  looking  at  (the 
place  of  cremation), 

1 2.  Facing  the  south,  they  shall  pour  out  water 
with  both  hands  on  (those  -days  of  the  period  of 
impurity)  which  are  marked  by  odd  numbers. 

to  the  manes  or  to  the  gods,'  which  is  also  grammatically  correct, 
recommends  itself  less,  because  the  rites  to  the  gods  are  already 
included  by  the  word  yagne, '  at  a  sacrifice/  As  to  the  Madhu- 
parka,  see  Apastamba  II,  4,  8,  8-9,  and  below  XI,  i. 

7.  Manu  V,  48,  and  Vishmi  LI,  71,  where,  however,  the  conclu- 
sion of  the  verse  has  been  altered  to  suit  the  ahiwsS-doctrines  of  the 
compilers  of  the  metrical  Smr/tis.     The  reason  why  slaughter  at  a 
sacrifice  is  not  slaughter  in  the  ordinary  sense  may  be  gathered 
from  Vishmi  LI,  61,  63. 

8.  Satapatha-brahmana  III,  4,  t,  2  ;  Ya^navalkya  I,  109. 
9-10.   Vishmi  XIX,  7 ;  Manu  V,  58.     Regarding  the  length  of 

the  period  of  impurity,  see  below,  Sutras  16,  26-29. 

11.  Vishmi  XIX,  -6. 

1 2.  Vishmi  XIX,  7;  Gautama  XIV,  40.    '  On  those  days  of  the 
period  of  impurity  which  are  marked  by  odd  numbers/  i.  e.  'on  the 
first,  third,  fifth,  seventh,  and  ninth,  as  has  been  declared  by  Gau- 
tama/— Krzsh»apa«dli  ta. 


VASISHTTfA.  IV,  13. 


13.  The  south,  forsooth,  is  the  region  sacred  to 
the  manes. 

14.  After  they  have  gone  home,  they  shall  sit 
during  three  days  on  mats,  fasting. 

15.  If  they  are  unable  (to  fast  so  long),  they  shall 
subsist   on   food   bought  in   the   market   or  given 
unasked. 

1 6.  It  is  ordered  that  impurity  caused  by  a  death 
shall  last  ten  days  in  the  case  of  Sapi«*/a  relations. 

17.  It  has  been  declared  in  the  Veda  that  Sa- 
pi«da  relationship  extends  to  the  seventh  person  (in 
the  ascending  or  descending  line). 

1 8.  It  has  been  declared  in  the  Veda  that  for 
married  females  it  extends  to  the  third  person  (in 
the  ascending  or  descending  line). 

19.  Others  (than  the  blood-relations)  shall   per- 
form (the  obsequies)  of  married  females, 

20.  (The    rule    regarding   impurity)    should    be 
exactly  the  same  on  the  birth  of  a  child  for  those 
men  who  desire  complete  purity, 

21.  Or  for  the  mother  and  the  father  (of  the 
child  alone) ;  some  (declare  that  it  applies)  to  the 


14.  Vishnu  XIX,  16;  Gautama  XIV,  37. 

15.  Vish/m  XIX,  14.  17.  Vishmi  XXII,  5. 

19.  Gautama   XIV,   36;    Paraskara  Grz'hya-sutra  III,  10,42. 
'  Others  than  the  blood-relations/  i.  e.  '  the  husband  and  his  rela- 
tives.'    The  MSS.  have  another  Sutra  following  this,  which  Kr/'sh- 
»apa«<fita  leaves  out.     T£r£'a  tesham,   'and    they   (the    married 
females  shall  perform  the  obsequies)  of  those  (i.  e.  their  husbands 
and  his  Sapimfes).'     It  seems  to  me  very  probable  that  the  passage 
is  genuine,  especially  as  Paraskara,  Grj'hya-sutra  III,  10,  43,  has  the 
same  words. 

20.  Vish«u  XXII,  i. 

21.  Gautama  XIV,  15-16.    The  Sutra  ought  to  have  been 
divided  into  two. 


IV,  30.  IMPURITY.  29 

mother  (only),  because  she  is  the  immediate  cause 
of  that  (event). 

22.  Now  they  quote  also  (the  following  verse) : 
'  On  the  birth  (of  a  child)  the  male  does  not  become 
impure  if  he  does  not  touch  (the  female) ;  on  that 
(occasion)  the  menstrual  excretion  must  be  known 
to  be  impure,  and  that  is  not  found  in  males/ 

23.  If    during    (a    period   of    impurity)    another 
(death  or  birth)  happens,  (the  relatives)  shall  be 
pure  after  (the  expiration  of)  the  remainder  of  that 
(first  period) ; 

24.  (But)  if  one  night  (and  day  only  of  the  first 
period  of  impurity)  remain,  (they  shall  be  pure)  after 
two  (days  and  nights) ; 

25.  (If  the  second  death  or  birth  happens)  on  the 
morning  (of  the  day  on  which  the  first  period  of 
impurity  expires,  they  shall  be  purified)  after  three 
(days  and  nights). 

26.  A  Brahma^a  is  freed  from  impurity  (caused 
by  a  death  or  a  birth)  after  ten  days, 

27.  A  Kshatriya  after  fifteen  days, 

28.  A  Vai^ya  after  twenty  days, 

29.  A  -Sttdra  after  a  month. 

30.  Now  they  quote  also  (the  following  verses) : 
'  But  (a  twice-born  man)  who  has  eaten  (the  food) 
of  a  iSudra  during  impurity  caused  by  a  death  or  a 


23.  Vishnu  XXII,  35.  24.  Vishmi  XXII,  36. 

25.  Vishmi  XXII,  37.    Kn'sh«apa»<fita  explains  prabhate,  'on 
the  morning  (of  the  day  on  which  the  first  period  of  impurity 
expires)/  in  accordance  with  Nandapa«<fita's  explanation  of  Vishmi's 
text  by  'during  the  last  watch  (of  the  last  night  of  the  period 
of  impurity).'     See  also  the  slightly  different  explanation  of  the 
identical  words  by  Haradatta,  Gautama  XIV,  8. 

26.  Vish«u  XXII,  i.  29.  Vishmi  XXII,  4. 


3O  VASTSHrtfA.  IV,  31. 

birth,  will  suffer  dreadful  (punishment  in)  hell  and 
be  born  again  in  the  womb  of  an  animal.' 

31.  'A  twice-born  man  who  eats  by  appointment 
in  the  house  of  a  stranger  whose  ten  days  of  impurity, 
caused  by  a  death,  have  not  expired,  after  death  will 
become  a  worm  and  feed  on  the  ordure  of  that  (man 
who  fed  him).' 

32.  It  has  been  declared  in  the  Veda,  '  (Such  a 
sinner)   becomes   pure   by  reciting  the  Sazwhita  of 
the  Veda   for  twelve   months   or  for  twelve   half- 
months  while  fasting.' 

33.  On  the  death  of  a  child  of  less  than  two  years 
or  on  a  miscarriage,  the  impurity  of  the  Sapi#</as 
lasts  three  (days  and)  nights. 

34.  Gautama  (declares  that  on  the  former  occa- 
sion they  become)  pure  at  once. 

35.  If  (a  person)  dies  in  a  foreign  country  and  (his 
Sapi^das)  hear  (of  his  death)  after  ten  days  (or  a  longer 
period),  the  impurity  lasts  for  one  (day  and)  night. 

36.  Gautama  (declares  that)  if  a  person  who  has 
kindled  the  sacred  fire  dies  on  a  journey,  (his  Sa- 
piwdas  shall)  again  celebrate  his  obsequies,  (burning 
a  dummy  made  of  leaves  or  straw),  and  remain  im- 
pure (during  ten  days)  as  if  (they  had  actually  buried) 
his  corpse. 

37.  When  he  has  touched  a  sacrificial  post,  a  pyre, 
a  burial-ground,  a  menstruating  or  a  lately  confined 
woman,  impure  men  or  (Afaftd&las  and  so  forth),  he 
shall  bathe,  submerging  both  his  body  and  his  head. 

32.    Regarding  the  penance  prescribed  here,  the  so-called  ana- 
jnatparayawa,  see  below  XX,  46,  and  BaudhSyana  III,  9. 
3^,.  Vishwu  XXII,  27-30. 
34.    Gautama  XIV,  44,  and  introduction  to  Gautama,  p.  liii. 

36.  Introduction  to  Gautama,  pp.  liii  and  liv. 

37.  Vish«u  XXII,  69.    Kr/'sh»apa/wTita  and  MS.  B.  read  puya, 


V,  3-  WOMEN.  31 


CHAPTER  V. 

1.  A  woman  is  not  independent,  the  males  are 
her  masters.     It  has  been  declared  in  the  Veda,  '  A 
female  who  neither  goes  naked  nor  is  temporarily 
unclean  is  paradise.' 

2.  Now  they  quote  also   (the   following  verse) : 
'  Their  fathers  protect  them  in  childhood,  their  hus- 
bands protect  them  in  youth,  and  their  sons  protect 
them  in  age ;  a  woman  is  never  fit  for  independence.' 

3.  The  penance  (to  be  performed)  by  a  (wife)  for 
being  unfaithful  to  her  husband  has  been  declared  in 
the  (section  on)  secret  penances. 

'  pus/  instead  of  yupa,  '  a  sacrificial  post.'  The  reading  is,  how- 
ever, wrong,  because  the  parallel  passages  of  most  Sm/Ytis  enjoin 
that  a  man  who  has  touched  a  sacrificial  post  shall  bathe.  The 
cause  of  the  mistake  is  probably  a  mere  clerical  error.  The  MSS. 
repeat  the  last  word  of  this  chapter,  apa  ityapa^.  The  reason 
is  not,  as  Kr/sh»apa»<fita  imagines,  that  the  author  wishes  to  indi- 
cate the  necessity  of  bathing  when  one  touches  a  person  who  has 
touched  some  impure  thing  or  person.  It  is  the  universal  practice 
of  the  ancient  authors  to  repeat  the  last  word  of  a  chapter  in  order 
to  mark  its  end,  see  e.g.  Gautama  note  on  I,  61.  If  it  is  neg- 
lected in  the  earlier  chapters  of  the  Va"sish///a  Dharma-sutra,  the 
badness  of  the  MSS.  is  the  cause. 

V.  i.  Vishmi  XXV,  12.  The  second  clause  ought  to  have  been 
given  as  a  separate  Sutra.  'A  female  who  no  longer  goes  naked/ 
i.  e.  one  who  has  reached  the  age  of  puberty.  Amrz'tam,  '  is  para- 
dise/ i.  e.  procures  bliss  in  this  life  and  heaven  after  death  through 
her  children. 

2.  Vishmi  XXV,  13.    Identical  with  Manu  IX,  3, 

3.  'The  penance  which  has  been  ordained  in  case  a  wife  is 
unfaithful  to  her  husband,  i.  e.  goes  to  a  lover  and  so  forth,  must  be 
performed  in  secret,  i.  e.  in  solitary  places.' — Kr*'sh«apa«<fita.    The 
explanation  is  clearly  erroneous.     Rahasyeshu  cannot  mean  'in 
secret'   or   'in  secret  places.'     It  might  refer  either  to  a  work 
or  works  called  Rahasydni  or  to  the  rahasyani  prayaf&ttani.    As 


32  VAS1SHTHA.  V,  4. 

4.  For  month  by  month  the  menstrual  excretion 
takes  away  her  sins. 

5.  A  woman  in  her  courses  is  impure  during  three 
(days  and)  nights. 

6.  (During  that  period)  she  shall  not  apply  colly- 
rium  to  her  eyes,  nor  anoint  (her  body),  nor  bathe  in 
water ;  she  shall  sleep  on  the  ground ;  she  shall  not 
sleep  in  the  day-time,  nor  touch  the  fire,  nor  make  a 
rope,  nor  clean  her  teeth,  nor  eat  meat,  nor  look  at 
the  planets,  nor  smile,  nor  busy  herself  with  (house- 
hold affairs),  nor  run ;  she  shall  drink  out  of  a  large 
vessel,  or  out  of  her  joined  hands,  or  out  of  a  copper 
vessel. 

7.  For  it  has  been  declared  in  the  Veda,  '  When 
Indra  had  slain  (Wztra)  the  three-headed  son  of 
Tvash/rz,  he  was  seized  by  Sin,  and  he  considered 
himself  to  be  tainted  with  exceedingly  great  guilt 
All  beings  cried  out  against  him  (saying  to  him), 

the  next  Sutra  contains  a  half-verse  taken  from  the  section  on  secret 
penances,  XXVIII,  4,  it  is  evident  that  VasishMa  here  makes  a 
cross-reference.  Similar  cross-references  occur  further  on. 

4.  Ya^wavalkya  I,  72,  and  below,  XXVIII,  4. 

5.  Vish«u  XXII,  72. 

6.  Taitt.  Sa/rch.  II,  5,  r,  6-7.    I  read  with  the  majority  of  the 
MSS.,   grah&nna    niriksheta    instead    of   gr*Mn   na    niriksheta, 
which  latter  phrase  Kr/sh»apa»dlta  renders  by  '  she  shall  not  look 
out  of  the  house/     My  reading  is  confirmed  by  his  quotation  from 
the  Smr/'timaHg-art,  where  grahaVza'wz  niriksha«am,  '  looking  at  the 
planets,  i.  e.  the  sun,  moon,'  &c.,  is  forbidden.    'A  large  vessel/  i.  e. 
an  earthen  jar. — Kr;'sh»apa»rfita. 

7.  Taitt.  Sawh.  II,  5,  i,  2-5.     The  name  'slayer  of  a  learned 
Brahma«a '  is  applied  to  Indra,  because  Vrrtra  is  said  to  have  been 
deeply  versed  in  the  Vedas.     Regarding  the  'proper  season  of 
women/  see  Manu  III,  46-48.     In  the  clause  'That  guilt  of 
Bra"  hm  ana-murder    appears/  &c.,  I  read    Svir    bhavati  with  the 
majority  of  the  MSS.     For  the  prohibition  to  accept  food  from 
a  ra^asvala,  see  Vish»u  LI,  16-17. 


V,  g.  WOMEN.  33 

'  O  thou  slayer  of  a  learned  Brahma#a !  O  thou 
slayer  of  a  learned  Brahma«a!'  He  ran  to  the  wo- 
men for  protection  (and  said  to  them),  '  Take  upon 
yourselves  the  third  part  of  this  my  guilt  (caused  by) 
the  murder  of  a  learned  Brahmawa/  They  answered, 
'  What  shall  we  have  (for  doing  thy  wish)  ?'  He  re- 
plied, '  Choose  a  boon/  They  said, '  Let  us  obtain  off- 
spring (if  our  husbands  approach  us)  during  the  proper 
season,  at  pleasure  let  us  dwell  (with  our  husbands) 
until  (our  children)  are  born/  He  answered, '  So  be 
it/  (Then)  they  took  upon  themselves  (the  third 
part  of  his  guilt).  That  guilt  of  Brahmawa-murder 
appears  every  month  as  the  menstrual  flow.  There- 
fore let  him  not  eat  the  food  of  a  woman  in  her 
courses;  (for)  such  a  one  has  put  on  the  shape  of 
the  guilt  of  Brahmawa-murder. 

8.  (Those  who  recite  the  Veda)  proclaim  the  fol- 
lowing (rule) :  '  Collyrium  and  ointment  must  not  be 
accepted  from  her ;  for  that  is  the  food  of  women. 
Therefore  they  feel  a  loathing  for  her  (while  she  is) 
in  that  (condition,  saying),  "  She  shall  not  approach/' ' 

9.  'Those  (Brahmawas  in)  whose  (houses)  men- 
struating women  sit,  those  who  keep  no  sacred  fire, 

8.  Taitt.  Sawh.  II,  5,  i,  6.    I  read  the  text  of  this  Sutra  as 
follows:  'Taddhu^ — a«grana'bhyangranam  eva'sya'  na  pratigr&hyaw* 
taddhi  striya"  annam  iti — tasmat  tasyai  fa  tatra  fa  bibhatsante  me- 
yam  up&g&d  iti.'    The  MSS.  give  the  following  readings  in  the 
second  clause :  tasmat  tasmai  fa  (B.  Bh.  E.  F.),  tatra  na  (F.),  me- 
dhamupaga'd  (Bh.  F.),   medha   updgdd   (E.),   seyamupdgSd  (B.) 
Kr*sh»apa«dita  follows  as  usually  MS.  B.     His  explanation  of  the 
whole  Sutra  is  erroneous.  '  That  is  the  food  of  women/  i.  e.  that  is 
as  necessary  to  women  as  their  food,  because  to  beautify  themselves 
is  one  of  their  duties. 

9.  The  meaning  of  the  Sutra  is  that  a  Br&hmanical  beggar  must 
not  accept  any  alms  from  Brahma;;as  whose  wives  are  in  their 

[14]  D 


34  VASISHTWA.  VI,  I. 

and  those  in  whose  family  there  is  no  .Srotriya, — all 
these  are  equal  to 


CHAPTER  VI. 

1.  (To  live  according  to)  the  rule  of  conduct  is 
doubtlessly  the  highest  duty  of  all  men.     He  whose 
soul  is  defiled  by  vile  conduct  perishes  in  this  world 
and  in  the  next. 

2.  Neither  austerities,  nor  (the  study  of)  the  Veda, 
nor  (the  performance  of)  the  Agnihotra,  nor  lavish 
liberality  can  ever  save  him  whose  conduct  is  vile 
and  who  has  strayed  from  this  (path  of  duty). 

3.  The  Vedas  do  not  purify  him  who  is  deficient 
in  good  conduct,  though  he  may  have  learnt  them 
all  together  with  the  six  Angas  ;  the  sacred  texts  de- 
part from  such  a  man  at  death,  even  as  birds,  when 
full-fledged,  leave  their  nest. 

4.  As  the  beauty  of  a  wife  causes  no  joy  to  a 
blind  man,  even  so  all  the  four  Vedas  together  with 
the  six  Arigas  and  sacrifices  give  no  happiness  to 
him  who  is  deficient  in  good  conduct. 

courses,  who  keep  no  sacred  fire,  and  do  not  attend  to  the  duty  of 
Veda-study.  Regarding  sinners  of  the  latter  two  kinds,  see  also 
Apastamba  I,  6,  18,  32-33. 

VI.  i.  Manu  IV,  155.  The  word  &Hra,  which  has  been  vari- 
ously translated  by  '  conduct,'  '  rule  of  conduct,'  and  '  good  con- 
duct,' includes  the  observance  of  all  the  various  rules  for  every-day 
life,  taught  in  the  Smn'tis,  and  the  performance  of  the  prescribed 
ceremonies  and  rites. 

4.  I  read  with  MSS.  Bh.  and  E.,  sha</ahgastvakhila^  saya^naA. 
The  reading  of  MS.  B.,  which  KrzsrmapawdTita  adopts,  shadahgaA 
sakhila/fc  means,  'together  with  the  six  Angas,  (and)  the  Khila 
(spurious)  portions  of  the  Veda.' 


VI,  8.  RULE   OF   CONDUCT.  35 

5.  The  sacred  texts  do  not  save  from  sin  the 
deceitful  man  who   behaves  deceitfully.     But  that 
Veda,  two  syllables   of  which   are  studied   in  the 
right  manner,  purifies,  just  as  the  clouds  (give  be- 
neficent rain)  in  the  month  of  Isha. 

6.  A  man  of  bad  conduct  is  blamed  among  men, 
evils  befal  him  constantly,  he  is  afflicted  with  disease 
and  short-lived. 

7.  Through  good  conduct  man  gains  spiritual  merit, 
through  good  conduct  he  gains  wealth,  through  good 
conduct  he  obtains  beauty,  good  conduct  obviates  the 
effect  of  evil  marks. 

8.  A  man  who  follows  the  rule  of  conduct  esta- 
blished among  the  virtuous,  who  has  faith  and  is 
free  from  envy,  lives  a  hundred  years,  though  he 
be  destitute  of  all  auspicious  marks. 

5.  Isha  is  another  name  for  A.rvina,  the  month  September- 
October.     Though  the  rainy  season,  properly  so  called,  is  over  in 
September,  still  heavy  rain  falls  in  many  parts  of  India,  chiefly 
under  the  influence  of  the  beginning  north-east  monsoon,  and  is 
particularly  important  for  the  Rabi   or  winter  crops.    I  think, 
therefore,  that  it  is  not  advisable  to  take,  as  Knsh«apa«<fita  does, 
yatha  ishe  'bda£  both  with  the  first  and  the  second  halres  of  the 
verse,  and  to  translate,  '  As  the  clouds  (in  general  remain  barren) 
in  the  month  of  Isha,  even  so  the  texts  of  the  Veda  do  not  save 
from  evil  the  deceitful  man  who  behaves  deceitfully.     But  that 
Veda,  two  syllables  of  which  have  been  studied  in  the  right  manner, 
sanctifies,  just  as  the  clouds  in  the  month  of  Isha,  (which  shed  a 
few  drops  of  rain  on  the  day  of  the  Svati  conjunction,  produce 
pearls).'    '  In  the  right  manner,'  i.  e.  with  the  due  observance  of 
the  rules  of  studentship. 

6.  Identical  with  Manu  IV,  157. 

7.  Manu  IV,  156.    By  the  'inauspicious  marks'  mentioned  in 
this  verse,  and  the  '  auspicious  marks '  occurring  in  the  next,  the 
various  lines  on  the  hands  and  feet  &c.  are  meant,  the  explanation 
of  which  forms  the  subject  of  the  S^mudrika  .Sastra. 

8.  Identical  with  Manu  IV,  158;  Vishmi  LXXI,  92. 

D  2 


$6  VASISHTFA.  VI,  9. 

9.  But  a  man  who  knows  the  sacred  law  shall 
perform  in  secret  all  acts  connected  with  eating,  the 
natural  evacuations  and  dalliance  with  (his  wife) ; 
business  to  be  accomplished  by  speech  or  intellect, 
likewise  austerities,  wealth,  and  age,  must  be  most 
carefully  concealed. 

10.  And  a  man  shall  void  both  urine  and  faeces, 
facing  the  north,  in  the  day-time,  but  at  night  he 
shall  do  it  turning  towards  the  south ;  for  (if  he 
acts)  thus,  his  life  will  not  be  injured. 

11.  The  intellect  of  that  man  perishes  who  voids 
urine  against  a  fire,  the  sun,  a  cow,  a  Brahmawa,  the 
moon,  water,  and  the  morning  or  evening  twilights. 

12.  Let  him  not  void  urine  in  a  river,  nor  on 
a  path,  nor  on  ashes,  nor  on  cowdung,  nor  on  a 
ploughed  field,  nor  on  one  which  has  been  sown, 
nor  on  a  grass-plot,  nor  in  the  shade  (of  trees)  that 
afford  protection  (to  travellers). 

1 3.  Standing  in  the  shade  (of  houses,  clouds,  and 
so  forth),  when  it  is  quite  dark,  and  when  he  fears 
for  his  life,  a  Brahmawa  may  void  urine,  by  day  and 
by  night,  in  any  position  he  pleases. 

14.  (Afterwards)  he  shall  perform  the  necessary 
(purification)  with   water  fetched  for  the  purpose 
(from  a  tank  or  river,  and  with  earth). 

15.  For  a  bath  water  not  fetched  for  the  purpose 
(may  also  be  used). 

1 6.  (For  the  purpose  of  purification)  a  Brdhmawa 

10.  Vishwi  LX,  2.    I  read  with  the  majority  of  the  MSS.,  na 
rishyati. 

it.   Identical  with  Manu  IV,  32. 

13.  Vishnu  LX,  3-22. 

13.  Identical  with  Manu  IV,  51.  14.  Vishnu  LX,  24. 

15.  I.  e.  one  may  bathe  also  in  a  tank  or  river. 


VI,  23.  RULE   OF  CONDUCT.  37 

shall  take  earth  that  is  mixed  with  gravel,  from  the 
bank  (of  a  river). 

17.  Fiye  kinds  of  earth  must  not  be  used,  viz. 
such  as  is  covered  by  water,  such  as  lies  in  a  temple, 
on  an  ant-hill,  on  a  hillock  thrown  up  by  rats,  and  that 
which  has  been  left  by  one  who  cleaned  himself. 

i&.  The  organ  (must  be  cleaned  by)  one  (appli- 
cation of)  earth,  the  (right)  hand  by  three,  but 
both  (feet)  by  two,  the  anus  by  five,  the  one  (i.  e.  the 
left  hand)  by  ten,  and  both  (hands  and  feet)  by  seven 
(applications  of  earth). 

19.  Such  is  the  purification  ordained  for  house- 
holders ;  it  is  double  for  students,  treble  for  hermits, 
but  quadruple  for  ascetics. 

20.  Eight  mouthfuls  are  the  meal  of  an  ascetic, 
sixteen  that  of  a  hermit,  but  thirty-two  that  of  a 
householder,  and  an  unlimited  quantity  that   of  a 
student. 

21.  An  Agnihotrin,  a  draught-ox,  and  a  student, 
those  three  can  do  their  work  only  if  they  eat  (well); 
without  eating  (much),  they  cannot  do  it. 

22.  (The  above  rule  regarding  limited  allowances 
of  food  holds  good)  in  the  case  of  penances,  of  self- 
imposed  restraint,  of  sacrifices,  of  the  recitation  of 
the  Veda,  and  of  (the  performance  of  other)  sacred 
duties. 

1 8.  Vishmi  LX,  25. 

19.  Identical  with  Vishmi  LX,  26,  and  Manu  V,  137. 

20-21.  Identical  with  Apastamba  II,  5,  9,  13,  and  S.  21,  with 
.Ssihkhayana  Gr /hya-sutra  II,  1 6,  5. 

22.  'Penances  (vrata),  i.e.  the  K>/&^ras  and  the  rest;  self- 
imposed  restraint  (niyama),  i.  e.  eating  certain  food  in  accordance 
with  a  vow,  and  so  forth,  during  a  month  or  any  other  fixed  period 
.  .  .  .  sacred  duties  (dharma),  i.  e.  giving  gifts  and  the  like.' — 


38  VASISHTHA.  VI,  23. 

23.  The   qualities   by  which  a  (true)  Brahmawa 
may   be   recognised   are,  the   concentration   of  the 
mind,  austerities,  the  subjugation  of  the  sejises,  libe- 
rality, truthfulness,  purity,  sacred  learning,  compas- 
sion, worldly  learning,  intelligence,  and  the  belief  (in 
the  existence  of  the  deity  and  of  a  future  life). 

24.  One  may  know  that  bearing  grudges,  envy, 
speaking    untruths,   speaking    evil    of    Brihmawas, 
backbiting,  and  cruelty  are  the  characteristics  of  a 
•Sttdra. 

25.  Those  Brahmawas  can  save  (from  evil)  who 
are  free  from   passion,  and   patient   of  austerities, 
whose  ears  have  been  filled  with  the  texts  of  the 
Veda,  who  have  subdued  the  organs  of  sensation 
and   action,  who   have  ceased  to   injure   animated 
beings,  and  who  close  their  hands  when  gifts  are 
offered. 

26.  Some    become  worthy  receptacles    of  gifts 
through    sacred   learning,   and    some   through   the 
practice  of  austerities.     But  that  Brihmarca  whose 
stomach  does  not  contain  the  food  of  a  .Sudra,  is  even 
the  worthiest  receptacle  of  all. 

27.  If  a  Brahma^a  dies  with  the  food  of  a  .Sudra 
in  his  stomach,  he  will  become  a  village  pig  (in  his 
next  life)  or  be  born  in  the  family  of  that  (,5Yklra). 

28.  For   though   a   (Brdhmawa)    whose   body  is 
nourished  by  the  essence  of  a  ^udra's  food   may 

24.  Kr/sh»apa«d^ita    connects    brahmawadusha«am,    translated 
above  by  '  speaking  evil  of  Brahmawas/  with  .yfcdralaksha»am,  and 
renders  the  two  words  thus,  '  the  characteristics  of  a  <Sudra  which 
degrade  a  Brahma»a.' 

25.  '  Close  their  hands/  i.  e.  are  reluctant  to  accept 

26.  Krz'sh»apa»<fita  takes  ki0z£it,  translated  by  'some,' to  mean 
4  somewhat/ '  to  a  certain  degree/  i..e.  neither  very  distinguished  nor 
very  despicable. 


VI,  40.  RULE   OF    CONDUCT.  39 

daily  recite  the  Veda,  though  he  may  offer  (an 
Agnihotra)  or  mutter  (prayers,  nevertheless)  he  will 
not  find  the  path  that  leads  upwards. 

29.  But  if,  after  eating  the  food  of  a  .Sudra,  he 
has  conjugal  intercourse,  his  sons  will  belong  to  the 
giver  of  the  food,  and  he  shall  not  ascend  to  heaven. 

30.  They  declare  that  he  is  worthy  to  receive 
gifts,  who  (daily)  rises  to  recite  the  Veda,  who  is 
of  good  family,  and  perfectly  free  from  passion,  who 
constantly  offers  sacrifices  in  the  three  sacred  fires, 
who  fears  sin,  and  knows  much,  who  is  beloved  among 
the  females  (of  his  family),  who  is  righteous,  protects 
cows,  and  reduces  himself  by  austerities. 

31.  Just  as  milk,  sour  milk,  clarified  butter,  and 
honey  poured  into  an  unburnt  earthen  vessel,  perish, 
owing  to  the  weakness  of  the  vessel,  and  neither  the 
vessel  nor  those  liquids  (remain), 

32.  Even  so  a  man  destitute  of  sacred  learning, 
who  accepts  cows  or  gold,  clothes,  a  horse,  land,  (or) 
sesamum,  becomes  ashes,  as  (if  he  were  dry)  wood. 

33.  He  shall  not  make  his  joints  or  his  nails  crack, 

34.  Nor  shall  he  make  a  vessel  ring  with  his  nails. 

35.  Let  him  not  drink  water  out  of  his  joined  hands. 

36.  Let  him  not  strike  the  water  with  his  foot 
or  his  hand, 

37.  Nor  (pour)  water  into  (other)  water; 

38.  Let  him  not  gather  fruit  by  throwing  brick- 
bats, 

39.  Nor  by  throwing  another  fruit  at  it. 

40.  He  shall  not  become  a  hypocrite  or  deceitful. 

32.  Manu  IV,  188.    Read  in  the  text  'evaw  ga  v£'  instead  of 
'evaw  givo.' 

33.  Gautama  IX,  51.-  35.  Gautama  IX,  9. 
40.  Manu  IV,  177. 


4O  VASISHFFA.  VI,  41. 

41.  Let  him  not  learn  a  language  spoken  by  bar- 
barians. 

42.  Now  they  quote  also  (the  following  verses): 
'  The  opinion  of  the  61sh/as  is,  that  a  man  shall 
not  be  uselessly  active,  neither  with  his  hands  and 
his  feet,  nor  with  his  eyes,  nor  with  his  tongue  and 
his  body.' 

43.  'Those   Brahma«as,  in  whose  families   the 
study  of  the  Veda  and  of  its  supplements  is  heredi- 
tary, and  who  are  able  to  adduce  proofs  perceptible 
by  the  senses  from  the  revealed  texts,  must  be  known 
to  be  6"ish/as.' 

44.  '  He  is  a  (true)  Brdhmawa  regarding  whom  no 
one  knows  if  he  be  good  or  bad,  if  he  be  ignorant 
or  deeply  learned,  if  he  be  of  good  or  of  bad  conduct' 

CHAPTER  VII. 

1.  There  are  four  orders, 

2.  Viz.  (that  of)  the  student,  (that  of)  the  house- 
holder, (that  of)  the  hermit,  and  (that  of)  the  ascetic. 

3.  A   man  who  has   studied  one,  two,  or  three 
Vedas  without  violating   the  rules  of  studentship, 
may  enter  any  of  these  (orders),  whichsoever  he 
pleases. 

4.  A  (professed)  student  shall  serve  his  teacher 
until  death ; 

5.  And  in  case  the  teacher  dies,  he  shall  serve  the 
sacred  fire. 

42.  Mann  IV,  177 ;  Gautama  IX,  50-51. 

43.  Manu  XII,  109. 

VII.  1-2.    Gautama  III,  a.  3.   Gautama  III,  i. 

4.  Vishau  XXVIII,  43. 

5.  Vishnu  XXVIII,  46.   I  agree  with  Kr/shoapaWita  in  thinking 
that  the  apparently  purposeless  particle  'and,'  which  is  used  in 


VII,  14.  STUDENTSHIP.  4! 

6.  For  it  has  been   declared  in  the  Veda,  '  The 
fire  is  thy  teacher.' 

7.  (A  student,  whether  professed  or  temporary), 
shall  bridle  his  tongue ; 

8.  He  shall  eat  in  the  fourth,  sixth,  or  eighth 
hour  of  the  day. 

9.  He  shall  go  out  in  order  to  beg. 

10.  He  shall  obey  his  teacher. 

11.  He  either  (may  wear  all  his  hair)  tied  in  a 
knot  or  (keep  merely)  a  lock  on  the  crown  of  his 
head  tied  in  a  knot,  (shaving  the  other  parts  of  the 
head.) 

12.  If  the  teacher  walks,  he    shall   attend  him 
walking  after  him ;  if  the  teacher  is  seated,  standing ; 
if  the  teacher  lies  down,  seated. 

13.  He  shall  study  after  having  been  called  (by 
the  teacher,  and  not  request  the  latter  to  begin  the 
lesson). 

14.  Let  him  announce  (to  the  teacher)  all  that  he 
has  received  (when  begging),  and  eat  after  permission 
(has  been  given  to  him). 

this  Sutra,  indicates  Vasish/£a's  approval  of  the  rules  given  in 
other  Smr;'tis,  according  to  which  the  student,  on  the  death  of 
-the  teacher,  shall  serve  the  teacher's  son,  a  fellow-student,  or  the 
teacher's  wife,  and  the  service  of  the  sacred  fire  is  the  last  resource 
only.  See  Vishnu  XXVIII,  44-45 ;  Gautama  III,  7-8. 

6.  These  words  form  part  of  one  of  the  Mantras  which  the 
teacher  recites  at  the  initiation  of  the  student ;  see  e.  g.  Sinkhi- 
yana  Grzhya-sfttra. 

7.  Gautama  II,  13,  22. 

8.  According  to  Kr/sh«apa»aSta  a  Icala,  'hour,'  is  the  eighth 
part  of  a  day. 

9.  Vishnu  XXVIII,  9.  10,  Vislwu  XXVIII,  7. 

11.  Gautama  I,  27;  Vishmi  XXVIII,  41. 

12.  Vishnu  XXVIII,  18-22.  13,  Vishmi  XXVIII,  6. 
14.  Vishnu  XXVIII,  10;  Apastamba  I,  i,  3,  25. 


42  VASISHrffA.  VII,  15. 

15.  Let  him  avoid  to  sleep  on  a  cot,  to  clean 
his  teeth,  to  wash  (his  body  for  pleasure),  to  apply 
collyrium  (to  his  eyes),  to  anoint  (his  body),  and  to 
wear  shoes  or  a  parasol. 

1 6.  (While  reciting  his  prayers)  he  shall  stand  in 
the  day-time  and  sit  down  at  night. 

1 7.  Let  him  bathe  three  times  a  day. 


CHAPTER  VIII. 

1.  (A  student  who  desires  to  become)  a  house- 
holder  shall   bathe,  free  from   anger  and   elation, 
with  the  permission  of  his  teacher,  and  take  for  a 
wife  a  young  female   of  his  own  caste,  who   does 
neither   belong    to   the   same   Gotra   nor   has   the 
same   Pravara,  who  has  not  had  intercourse  (with 
another  man), 

2.  Who  is  not  related  within  four  degrees  on  the 
mother's  side,  nor  within  six  degrees  on  the  father's 
side. 

3.  Let  him  kindle  the  nuptial  fire. 

15.  Gautama  II,  1-3. 

1 6.  Vish«u  XXVIII,  2-3.   .The  prayers  intended  are  the  so- 
called  Sandhyas,  which  are  recited  at  daybreak  and  in  the  evening. 

17.  Gautama  11,8.     'Three  times  a  day,'  i. e.  morning,  noon, 
and  evening,    Krzsh#apa»</ita  thinks  that  he  shall  perform  three 
ablutions  at  midday. 

VIII.  i.  Vish/m  XXIV,  9;  Gautama  IV,  1-2.  Regarding  the 
bath  at  the  end  of  the  studentship,  see  Vishnu  XXVIII,  42,  and 
Professor  Jolly's  note. 

2.  Vishmi  XXIV,  10;  Gautama  IV,  2. 

3.  Vishmi  LIX,  i,  and  Professor  Jolly's  note.    The  fire  intended 
is  the  gr/hya  ox  smarta,  the  sacred  household  fire,  which  according 
to  this  Sutra  must  be  kindled  on  the  occasion  of  the  marriage  cere- 
mony, while  other  Smri'tis  permit  of  its  being  lighted  on  the  division 
of  the  paternal  estate. 


VIII,  to.  HOUSEHOLDER.  43 

4.  Let  him  not  turn  away  a  guest  who  comes  in 
the  evening. 

5.  (A  guest)  shall  not  dwell  in  his  house  without 
receiving  food. 

6.  If  a  Brahmawa  who  has  come  for  shelter  to 
the  house  of  a  (householder)  receives  no  food,  on 
departure  he  will  take  with  him  all  the  spiritual 
merit  of  that  (churlish  host). 

7.  But  a  Brahma^a  who  stays  for  one  night  only 
is  called  a  guest.     For  (the  etymological  import  of 
the  word)  atithi  (a  guest)  is  '  he  who  stays  for  a 
short  while  only.' 

8.  A  Brahma»a  who  lives  in   the  same  village 
(with  his  host)  and  a  visitor  on  business  or  pleasure 
(are)  not  (called  guests.     But  a  guest),  whether  he 
arrives  at  the  moment  (of  dinner)  or   at  an  inop- 
portune  time,  must  not  stay  in   the  house   of  a 
(householder)  without  receiving  food. 

9.  (A  householder)  who  has  faith,  is  free  from 
covetousness,  and  (possesses  wealth)  sufficient  for 
(performing)  the  Agnyadheya-sacrifice,  must  become 
an  Agnihotrin. 

10.  He  (who  possesses  wealth)  sufficient  for  (the 
expenses  of)  a  Soma-sacrifice  shall  not  abstain  from 
offering  it. 


4.  Vishnu  LXVII,  28-29.  8-  Vish»u  LXVII,  30. 

6.  Vishmi  LXVII,  33. 

7.  Identical  with  Vishnu  LXVII,  34;  Manu  III,  102. 

8.  Vishnu  LXVII,  35 ;  Manu  III,  105. 

9*.  Vishnu  LIX,  2.  The  AgnHiotra  which  is  here  intended  is,  of 
course,  the  Srauta  Agnihotra,  to  be  performed  with  three  fires.  The 
Agnyadheya  is  one  of  the  Havirya^was  with  which  the  .Srautagni- 
hotrin  has  to  begin  his  rites. 

10.  Vishnu  LIX,  8. 


44  VASisnrtfA.  VHI,  1 1. 

11.  (A  householder)  shall  be  industrious  in  reciting 
the  Veda,  offering  sacrifices,  begetting  children,  and 
(performing  his  other  duties). 

12.  Let  him  honour  visitors  (who  come)  to  his 
house  by  rising  to  meet  them,  by  (offering  them) 
seats,  by  speaking  to   them   kindly  and   extolling 
their  virtues, 

13.  And  all  creatures  by  (giving  them)  food  ac- 
cording to  his  ability. 

14.  A  householder   alone   performs   sacrifices,  a 
householder  alone  performs  austerities,  and  (there- 
fore) the  order  of  householders  is  the  most  distin- 
guished among  the  four. 

15.  As  all  rivers,  both  great  and  small,  find  a 
resting-place  in  the  ocean,  even  so  men  of  all  orders 
find  protection  with  householders. 

1 6.  As  all  creatures  exist  through  the  protection 
afforded  by  their  mothers,  even  so  all  mendicants  sub- 
sist through  the  protection  afforded  by  householders. 

1 7.  A  Brahma#a  who  always  carries  water  (in  his 
gourd),  who   always  wears  the  sacred  thread,  who 
daily   recites   the  Veda,   who   avoids   the   food   of 
outcasts,  who  approaches  (his  wife)  in   the   proper 
season,  and  offers  sacrifices  in  accordance  with  the 

11.  I  agree  with  Kr/sh»aparc<fita  that  the  word  'and'  used  in 
this  enumeration  serves  the  purpose  of  calling  to  mind  that  there 
are  other  minor  duties.    The  three  named  specially  are  the  so- 
ralhd  '  three  debts ;'  see  below,  XI,  48. 

12.  Vislwu  LXVII,  45 ;  Gautama  V,  38-41. 

13.  Vishmi  LX VII,  26. 

14-17.  Vistotm  LIX,  27-30;  ManuVI,  89. 

15.   Identical  with  ManuVI,  90. 

17.  'Who  always  carries  water  (in  his  gourd)'  (nityodakt)  may 
also  be  translated,  'who  always  keeps  water  (in  his  house);'  see 
Apastamba  II,  i,  i,  15.  'Who  always  wears  the  sacred  thread' 


IX,  ll.  HERMIT.  45 

rules  (of  the  Veda,  after  death)  never  falls   from 
Brahman's  heaven. 


CHAPTER  IX. 

1.  A  hermit  shall  wear  (his  hair  in)  braids,  and 
dress  (in  garments  made  of)  bark  and  skins  ; 

2.  And  he  shall  not  enter  a  village. 

3.  He  shall  not  step  on  ploughed  (land). 

4.  He  shall  gather  wild  growing  roots  and  fruit 
(only). 

5.  He  shall  remain  chaste. 

6.  His  heart  shall  be  full  of  meekness. 

7.  He  shall  honour  guests  coming  to  his  hermi- 
tage with  alms  (consisting  of)  roots  and  fruit, 

8.  He  shall  only  give,  not  receive  (presents). 

9.  He  shall  bathe  at  morn,  noon,  and  eve. 

10.  Kindling  a  fire  according  to  the  (rule  of  the) 
•Sramawaka  (Sutra),  he  shall  offer  the  Agnihotra. 

1 1.  After  (living  in  this  manner  during)  six  months, 

may  also  mean  '  who  always  wears  his  upper  in  the  manner  re- 
quired at  a  sacrifice,'  i.  e.  passes  it  over  the  left  and  under  the 
right  arm. 

IX.  i.  Vishnu  XCIV,  8-9 ;  Gautama  III,  34.  Kr*sh»apa»<fita 
takes  £ira,  *  bark,'  to  mean  '  (made  of)  grass,'  e.  g.  of  Mui^a  or 
Balva^a. 

a.  Gautama  III,  33.  The  particle  'and'  probably  indicates 
that  the  hermit  is  not  to  enter  any  other  inhabited  place. 

3.  Gautama  III,  32.  4.  Vishmi  XCV,  5. 

5.  Vishmi  XCV,  7.  6.   ManuVI,8. 

7.  Gautama  III,  30.  9.  Vishmi  XCV,  10. 

10.  Gautama  III,  27.    Knsh«apa»dita  and  MSS.  B.  F.  read 
jrtvawakena,  and  the  rest  avar«akena.    I  read  jr&nanakena,.  '  ac- 
cording to  the  rule  of  the  5rSma«aka  Sutra,'  in  accordance  with 
Gautama's  text.    Baudhlyana,  too,  uses  the  same  word. 

11.  Manu  VI,  25. 


VASISH77TA.  IX,  12. 


he  shall  dwell  at  the  root  of  a  tree,  keeping  no  fire 
and  having  no  house. 

12.  He  (who  in  this  manner)  gives  (their  due)  to 
gods,  manes,  and  men,  will  attain  endless  (bliss  in) 
heaven. 

CHAPTER  X. 

1.  Let  an  ascetic  depart  from  his  house,  giving  a 
promise  of  safety  from  injury  to  all  animated  beings. 

2.  Now  they  quote  also  (the  following  verses) : 
'  That  ascetic  who  wanders  about  at  peace  with  all 
creatures,  forsooth,  has  nothing  to  fear  from  any 
living  being.' 

3.  '  But  he  who  becomes  an  ascetic  and  does  not 
promise  safety  from  injury  to  all  beings,  destroys  the 
born  and  the  unborn ;  and  (so  does  an  ascetic)  who 
accepts  presents.' 

4.  '  Let  him  discontinue  the  performance  of  all 
religious  ceremonies,  but  let  him  never  discontinue  the 
recitation  of  the  Veda.     By  neglecting  the  Veda  he 
becomes  a  .Sftdra ;  therefore  he  shall  not  neglect  it.' 

5.  '(To  pronounce)  the  one  syllable  (Om)  is  the 
best  (mode  of  reciting  the)  Veda,  to  suppress  the 
breath  is  the  highest  (form  of)  austerity;  (to  subsist 
on)  alms  is  better  than  fasting ;  compassion  is  pre- 
ferable to  liberality.' 

6.  (Let  the  ascetic)  shave  (his  head);  let  him  have 
no  property  and  no  home. 

X.  i.    Manu  VI,  39;  Ya^wavalkya  III,  61. 

2.  Manu  VI,  40. 

3.  'The  born  and  the  unborn,'  i.e.  his  ancestors  who  lose 
heaven,  and  his  descendants  who  lose  their  caste. 

4.  Manu  VI,  39.  5.   Manu  II,  83. 

6.   Gautama  III,  n,  22.     The  term  parigraha,  'home,'  includes 
the  wife,  the  family,  attendants,  and  a  house. 


X,  20.  ASCETIC.  47 

7.  Let  him  beg  food  at  seven  houses  which  he 
has  not  selected  (beforehand), 

8.  (At  the  time)  when  the  smoke  (of  the  kitchen- 
fire)  has  ceased  and  the  pestle  lies  motionless. 

9.  Let  him  wear  a  single  garment, 

10.  Or  cover  his  body  with  a  skin  or  with  grass 
that  has  been  nibbled  at  by  a  cow. 

11.  Let  him  sleep  on  the  bare  ground. 

12.  Let  him  frequently  change  his  residence, 

13.  (Dwelling)  at  the  extremity  of  the  village,  in  a 
temple,  or  in  an  empty  house,  or  at  the  root  of  a  tree. 

14.  Let  him  (constantly)  seek  in  his   heart  the 
knowledge  (of  the  universal  soul). 

15    (An  ascetic)  who  lives  constantly  in  the  forest, 

1 6.  Shall  not  wander  about  within  sight  of  the 
village-cattle. 

1 7.  '  Freedom  from  future  births  is  certain  for 
him  who  constantly  dwells  in  the  forest,  who  has 
subdued  his  organs  of  sensation  and  action,  who  has 
renounced  all  sensual  gratification,  whose  mind  is 
fixed  in  meditation  on  the  Supreme  Spirit,  and  who 
is  (wholly)  indifferent  (to  pleasure  and  pain).' 

1 8.  (Let  him)  not  (wear)  any  visible  mark  (of  his 
order),  nor  (follow)  any  visible  rule  of  conduct. 

19.  Let  him,  though  not  mad,  appear  like  one  out 
of  his  mind. 

20.  Now  they  quote  also  (the  following  verses)  : 
'  There  is  no  salvation  for  him  who  is  addicted  to 

7.  Vishmi  XCVI,  3. 

8.  Vishmi  XCVI,  6 ;  Manu  VI,  56. 

9.  Vishnu  XCVI,  13.     It  is  very  probable  that  the  single  gar- 
ment mentioned  in  the  Sutra  is,  as  Kmh«apa«<fita  thinks,  a  small 
strip  of  cloth  to  cover  the  ascetic's  nakedness. 

12-13.  Vishmi  XCVI,  10-12.  14.   Manu  VI,  43,  65. 

20.   I  read  'ramyavasathapriyasya,'  with  the  majority  of  the  MSS. 


48  VASISHrffA.  X,  21. 

the  pursuit  of  the  science  of  words,  nor  for  him  who 
rejoices  in  captivating  men,  nor  for  him  who  is  fond 
of  (good)  eating  and  (fine)  clothing,  nor  for  him  who 
loves  a  pleasant  dwelling.' 

21.  '  Neither  by  (explaining)  prodigies  and  omens, 
nor  by  skill  in  astrology  and  palmistry,  nor  by  casuistry 
and  expositions  (of  the  6astras),  let  him  ever  seek  to 
obtain  alms/ 

22.  '  Let  him  not  be  dejected  when  he  obtains 
nothing,  nor  glad  when  he  receives  something.     Let 
him  only  seek  as  much  as  will  sustain  life,  without 
caring  for  household  property/ 

23.  '  But  he,  forsooth,  knows  (the  road  to)  salva- 
tion who  cares  neither  for  a  hut,  nor  for  water,  nor 
for  clothes,  nor  for  the  three  Pushkaras'  (holy  tanks), 
nor  for  a  house,  nor  for  a  seat,  nor  for  food/ 

24.  In  the  morning  and  in  the  evening  he  may 
eat  as  much  (food)  as  he  obtains  in  the  house  of  one 
Brahma#a,  excepting  honey  and  meat, 

25.  And  he  shall  not  (eat  so  much  that  he  is 
quite)  satiated. 

26.  At  his  option  (an  ascetic)  may  (also)  dwell  in 
a  village. 

2  7.    Let  him  not  be  crooked  (in  his  ways) ;  (let 
him)  not  (observe  the  rules  of)  impurity  on  account 

21.  Identical  with  Manu  VI,  50. 

22.  Vishmi  XCVI,  4.    Identical  with  Manu  VI,  57. 

23.  There  are  three  Tirthas  called  Pushkara;  see  Professor 
Jolly's  note  on  Vish/m  LXXXV,  t. 

24.  Krz'sh»apa«</ita  thinks  that  this  rule  is  a  concession  to  those 
ascetics  who  are  unable  to  subsist  on  one  meal  a  day,  as  Manu 
VI,  55  prescribes. 

25.  Manu  VI,  59.  26.  Manu  VI,  94-95. 

27.  The  text  is  here  probably  corrupt.  But  I  follow  Knsh»a- 
pa»fita.  Several  MSS.  read  aja/^o,  '  he  shall  not  be  a  rogue,'  for 
aravo,  '  he  shall  not  observe  the  rules  of  impurity.' 


XI,  3-  RECEPTION   OF   GUESTS. 

of  deaths  (or  births);  let  him  not  have  a  house;  let 
him  be  of  concentrated  mind. 

28.  Let  him   not  enjoy  any  object  of  sensual 
gratification. 

29.  Let  him  be  (utterly)  indifferent,  avoiding  to 
do  injury  or  to  show  kindness  to  any  living  being. 

30.  To  avoid  backbiting,  jealousy,  pride,  self-con- 
sciousness, unbelief,  dishonesty,  self-praise,  blaming 
others,  deceit,  covetousness,  delusion,  anger,  and  envy 
is  considered  to  be  the  duty  of  (men  of)  all  orders. 

31.  A  Brahmawa  who  wears  the  sacred  thread, 
who  holds  in  his  hand  a  gourd  filled  with  water, 
who  is  pure  and  avoids  the  food  of  .Sudras  will  not 
fail  (to  gain)  the  world  of  Brahman. 

CHAPTER  XI. 

1.  Six  persons  are  (particularly)  worthy  to  receive 
the  honey-mixture  (madhuparka), 

2.  (Viz.)  an  officiating  priest,  the  bridegroom  of  one's 
daughter,  a  king,  a  paternal  uncle,  a  Snataka,  a  mater- 
nal uncle,  as  well  as  (others  enumerated  elsewhere). 

3.  (A  householder)  shall  offer,  both  at  the  morning 
and  the  evening  (meals,  a  portion)  of  the  prepared 
(food)  to  the  Vuve  Devas  in  the  (sacred)  domestic  fire. 

30.  Vishmi  II,  16-17. 

31.  Kr/sh«apa»rfita  believes  that  this  Sutra  again  refers  to  ascetics. 
But  that  is  hardly  possible,  as  ascetics  are  not  allowed  to  wear  a 
sacrificial  thread  (see  above,  Sutra  18).    I  think  that  it  is  meant  to 
emphatically  assert  that  a  Brahma«a  who  is  free  from  the  short- 
comings enumerated  in  the  preceding  Sutra,  and  who  follows  the 
rule  of  conduct,  will  obtain  salvation,  whether  he  passes  through 
the  order  of  Sa/»nyasins  or  not. 

XL  1-2.  Gautama  V,  27-30.  The  persons  enumerated  else- 
where are  the  teacher,  the  father-in-law,  and  so  forth.  Regarding 
the  Snsitaka,  see  Apastamba  I,  n,  30, 1-4. 

3.  Vishmi  LXVII,  1-3. 

f'4]  E 


5O  VASISH2"#A.  XI,  4. 

4.  Let  him  give  a  Bali-offering  to  the  (guardian) 
deities  of  the  house, 

5.  (Thereafter)  let  him  give  a  portion,  one  Pala 
in  weight,  to  a  6rotriya  or  to  a  student,  (and  after- 
wards an  offering)  to  the  manes. 

6.  Next  let  him  feed  his  guests  in  due  order,  the 
worthiest  first, 

7.  (Thereafter)  the  maidens,  the  infants,  the  aged, 
the  half-grown  members  of  his  family,  and  pradatas, 

8.  Then  the  other  members  of  his  family. 

9.  (Outside  the  house)  he  shall  throw  (some  food) 
on  the  ground  for  the  dogs,  A'awdalas,  outcasts,  and 
crows. 

10.  He  may  give  to  a  .SYldra  either  the  fragments 
(of  the  meal)  or  (a  portion  of)  fresh  (food). 

11.  The  master  of  the  house  and  his  wife  may 
eat  what  remains. 


4.  Vishmi  LXVII,  4-22. 

5.  Vishmi  LIX,  14;  LXVII,  23,  27.     Krzsh«apamfita  does  not 
take  'agrabh&ga'  as  a  technical  term,  but  explains  it  by  'a  first  por- 
tioi    sufficient  for  a  dinner,  or  as  much  as  one  is  able  to  spare.' 

6.  Vishmi  LXVII,  28,  36-38. 

7.  Yishmi  LXVII,  39.   The  majority  of  the  MSS.  read  bdlavnd- 
dhataru«apradatas  [tato].     Kr/sh«apa«<fita  corrects  the  last  word 
to  pradStd,  while  the  editor  of  the  Calcutta  edition  writes  prabhri- 
ttwzs  [tato].    Both  conjectures  are  inadmissible.    As  the  same 
phrase  occurs  once  more,  below,  XIX,  23  (where  Kr/sh«apa«dTita 
writes  praddtiraA),  I  think  that  it  is  not  permissible  to  change  the 
text.     Prad&taA  must  be  the  correct  reading,  and  a  technical 
name  for  a  class  of  female  relatives.    Etymologically  it  may  mean 
'  those  who  have  been  perfectly  cleansed.'    But  I  am  unable  to 
trace  its  precise  technical  import,  and  have  left  it  untranslated. 

8.  Vishmi  LXVII,  41.  9.  Vishmi  LXVII,  26. 
10.   Gautama V,  25,  and  note.     'A  Sudra,  i.e.  one  who  is  his 

servant.' — K/Ysh#apa»<fita.    It  is,  however,  possible,  that  a  visitor 
of  the  Sudra  caste  is  meant;  see  Apastamba  II,  2,  4,  19-20. 
it.  Vish//u  LXVII,  41. 


XI,  19.  RECEPTION   OF  QUESTS.  5 1 

12.  A  fresh  meal  for  which  all  (the  same  mate- 
rials as  for  the  first)  are  used  (may  be  prepared),  if 
a  guest  comes  after  the  Vairvadeva  has  been  offered. 
For  such  a  (guest)  he  shall  cause  to  be  prepared 
food  (of  a)  particularly  (good  quality). 

13.  For  it  has  been  declared  in  the  Veda,  'A 
Brahmawa   guest  enters  the  house  resembling   the 
Vawvanara   fire.     Through   him    they  obtain  rain, 
and  food  through    rain.      Therefore   people   know 
that  the   (hospitable    reception   of   a  guest)   is  a 
ceremony  averting  evil.' 

14.  Having  fed  the  (guest),  he  shall  honour  him. 

1 5.  He  shall  accompany  him  to  the  boundary  (of  the 
village)  or  until  he  receives  permission  (to  return). 

1 6.  Let  him   present   (funeral   offerings)  to   the 
manes  during  the  dark  half  of  the  month  (on  any 
day)  after  the  fourth. 

17.  After  issuing  an  invitation  on  the  day  pre- 
ceding (the  .Sraddha,  he  shall  feed  on  that  occasion) 
three  ascetics  or  three  virtuous  householders,  who  are 
•Srotriyas,  who  are  not  very  aged,  who  do  not  follow 
forbidden  occupations,  and  neither  (have  been  his) 
pupils,  nor  are  (living  as)  pupils  in  his  house. 

1 8.  He  may  also  feed  pupils  who  are  endowed 
with  good  qualities. 

19.  Let  him  avoid  men  neglecting  their  duties, 

12.  Apastamba  II,  3,  6,  16;  Gautama  V,  32,  33.  A  guest,  i.  e. 
one  to  whom  the  definition  given  above,  VIII,  6,  7,  applies.  I  read 
according  to  my  MSS.  puna/5pako  instead  of  puna^pSke. 

14-15.  Gautama  V,  38. 

1 6.  Vish«u  LXXVI,  1-2  ;  Gautama  XV,  3. 

17.  Vish/ra  LXXIII,  i;  LXXXII,  2-4  ;  LXXXIII,  5, 19 ;  Gau- 
tama XV,  10;  Apastamba  II,  7,  17,  4. 

18.  Apastamba  II,  7,  17,  6. 

19.  Gautama  XV,  16,  18.    The  explanation  of  the  word  nagna, 

E   2 


52  VASISH77/A.  XI,  ao. 

those  afflicted  with  white  leprosy,  eunuchs,  blind  men, 
those  who  have  black  teeth,  those  who  suffer  from 
black  leprosy,  (and)  those  who  have  deformed  nails. 

20.  Now  they  quote  also  (the  following  verses) : 
'  Now,    if  a    (Brahma«a)   versed   in   the  Vedas   is 
afflicted  with   bodily  (defects)  which    exclude   him 
from  the  company,  Yama  declares  him  to  be  irre- 
proachable.    Such  (a  man)  sanctifies  the  company.' 

21.  'At  a  funeral  sacrifice  the  fragments  (of  the 
meal)  must  not  be  swept  away  until  the  end  of  the 
day.     For  streams  of  nectar  flow  (from  them,  and 
the  manes  of)  those  who  have  received  no  libations 
of  water  drink  (them).' 

22.  '  But  let  him  not  sweep  up  die  fragments  (of 
the  meal)  before  the  sun  has  set.    Thence  issue  rich 
streams  of  milk  for  those  who  obtain  a  share  with 
difficulty.' 

23.  '  Manu  declares  that  both  the  remainder  (in 
the  vessels)  and  the  fragments  (of  the  meal)  cer- 
tainly are  the  portion  of  those   members   of  the 
family  who  died  before  receiving  the  sacraments.' 

24.  '  Let  him  give  the  fragments  that  have  fallen 
on  the  ground  and  the  portion  scattered  (on  the 
blades  of  Kara  grass),  which  consists  of  the  wipings 

'  neglecting  their  duties,'  is  doubtful.  I  have  followed  Kr/sh«a- 
pawdTita,  who  quotes  the  Ma"rka«rfeya  Pura«a  in  support  of  his  view. 
The  word  occurs  in  the  same  connexion,  Vishwu  LXXXII,  27, 
where  it  is  rendered  by  '  naked.'  Possibly  it  may  refer  to  ascetics 
who  go  entirely  naked. 

20.  The  Sutra  gives  an  exception  to  the  preceding  rule. 

21.  I  read  '  j^yotante  hi '  instead  of  '  ofyotante  vaL' 

22.  '  Those  who  receive  a  share  with  difficulty,'  i.  e.  the  manes 
of  uninitiated  children,  mentioned  in  the  next  verses. 

23-24.  Vishnu  LXXXII,  22  ;  Manu  HI,  245-246.    These  rules, 
however,  do  not  fully  agree  with  the  teaching  of  our  Manu-smriti, 


XI,  29-  SRADDHAS.  53 

and  water,  as  their  food,  to  the  manes  of  those  who 
died  without  offspring  and  of  those  who  died  young.' 

25.  '  The  malevolent  Asuras  seek  an  opportunity 
(to  snatch  away)  that  food  intended  for  the  manes, 
which  is  not  supported  with  both  hands ;' 

26.  *  Therefore  let  him  not  offer  it  (to  the  Brah- 
mawas)  without  holding  (a  spoon)  in  his  hand ;  or 
let  him  stand,  holding  the  dish  (with  both  hands, 
until)  leavings  of  both  kinds  (have  been  produced).' 

27.  'He    shall    feed    two   (Brihrnaaas)   at    the 
offering  to  the  gods,  and  three  at  the  offering  to 
the  manes,  or  a  single  man  on  either  occasion ;  even 
a  very  wealthy  man  shall  not  be  anxious  (to  enter- 
tain) a  large  company.' 

28.  'A  large  company  destroys  these  five  (advan- 
tages),  the   respectful   treatment    (of    the    invited 
guests,  the  propriety  of)  time  and  place,  purity  and 
(the  selection  of)  virtuous  Brihmawa  (guests) ;  there- 
fore he  shall  not  (invite  a  large  number)/ 

29.  '  Or  he  may  entertain  (at  a  ^Sraddha)  even  a 
single  Brahmawa  who  has  studied  the  whole  Veda, 
who  is  distinguished  by  learning  and  virtue,  and  is 
free  from  all  evil  marks  (on  his  body).' 


as  the  latter  assigns  the  fragments  on  the  ground  to  honest  and 
upright  servants.  Sutra  24  I  read  with  the  majority  of  the 
MSS.  '  lepanodakam '  for  '  lepamodakam,'  and  'annawi  preteshu' 
for  '  anupreteshu.' 

25.  Manu  III,  225. 

26.  Manu  III,  224.    The  meaning  of  the  last  clause  seems  to 
be  that  the  sacrificer  shall  stand  before  the  Bra*hma»as  until  they 
have  done  eating. 

27.  Identical  with  Manu  III,  125  ;    see  also  Vishwu  LXXIII,  3. 
The  offering  to  the  gods  is  the  Vawvadeva  offering  which  pre- 
cedes the  .Sraddha. 

28.  Identical  with  Manu  III,  126.  29.   Manu  III,  129. 


54  VASISHTJ7A.  XL  30. 

30.  '(But)  how  can  the  oblation  to  the  gods  be 
made  if  he  feeds  a  single  Brahma^a  at  a  funeral 
sacrifice  ?     Let  him  take  (a  portion)  of  each  (kind 
of)  food  that  has  been  prepared  (and  put  it)  into  a 
vessel ; ' 

31.  'Let  him  place  it  in  the  sanctuary  of  a  god 
and  afterwards  continue  (the  performance  of)  the 
funeral  sacrifice.     Let  him  offer  that  food   in  the 
fire  or  give  it  (as  alms)  to  a  student.' 

32.  '  As  long  as  the  food  continues  warm,  as  long 
as  they  eat  in  silence,  as  long  as  the  qualities  of  the 
food  are  not  declared  (by  them),  so  long  the  manes 
feast  on  it.' 

33.  '  The  qualities  of  the  food  must  not  be"  de- 
clared as  long  as  the  (Brahma^as  who  represent  the) 
manes  are  not  satiated.     Afterwards  when  they  are 
satisfied,  they  may  say,  "  Beautiful  is  the  sacrificial 
food." ' 

34.  '  But  an  ascetic  who,  invited   to  dine  at  a 
sacrifice  of  the  manes  or  of  the  gods,  rejects  meat, 
shall  go  to  hell  for  as  many  years  as  the  slaughtered 
beast  has  hairs.' 

35.  '  Three  (things  are  held  to)  sanctify  a  funeral 
sacrifice,  a  daughter's  son,  the  midday,  and  sesamum 
grains ;  and  they  recommend  three  (other  things)  for 
it,  purity,  freedom  from  anger  and  from  precipitation.' 

36.  '  The  eighth  division  of  the  day,  during  which 
the  sun's  (progress  in  the  heavens)  becomes  slow, 
one  must  know  to  be  midday ;  what  is  (then)  given 
to  the  manes  lasts  (them)  for  a  very  long  time.' 

37.  'The  ancestors  of  that  man  who  has  inter- 

32.   Identical  with  Vishmi  LXXXII,  20,  and  Manu  III,  237. 
34.  Manu  V,  35.  35.  Identical  with  Manu  III,  235. 

37.    Vishmi  LXIX,  2-4. 


XI,  43»  SACRIFICES.  55 

course  with  a  woman  after  offering  or  having  dined 
at  a  .Sraddha,  feed  during  a  month  from  that  (day) 
on  his  semen.' 

38.  'A  child  that  is  born  from  (intercourse  im- 
mediately) after  offering  a  .Sraddha  or  partaking  of 
a  funeral  repast,  is  unable  to  acquire  sacred  learning 
and  becomes  short-lived.' 

39.  '  The  father  and  the  grandfather,  likewise  the 
great-grandfather,  beset  a  descendant  who  is  born  to 
them,  just  as  birds  (fly  to)  a  fig  tree ;' 

40.  '  (Saying),  "He  will  offer  to  us  funeral  repasts 
with   honey  and   meat^  with  vegetables,  with  milk 
and  with  messes  made  of  milk,  both  in  the  rainy 
season  and  under  the  constellation  Magha^." ' 

41.  '  The  ancestors  always  rejoice  at  a  descendant 
who  lengthens  the  line,  who  is  zealous  in  performing 
funeral  sacrifices,  and  who  is  rich  in  (images  of  the) 
gods  and  (virtuous)  Brahma«a  (guests).' 

42.  '  The  manes  consider  him  to  be  their  (true) 
descendant  who  offers  (to  them)  food  at  Gaya,  and 
(by  the  virtue  of  that  gift)  they  grant  him  (blessings), 
just  as  husbandmen  (produce  grain)  on  well-ploughed 
(fields).' 

43.  He  shall  offer  (a  -Sraddha)  both  on  the  full 
moon  days  of  the  months  .5rava»a  and  Agrahaya^a 
and  on  the  Anvash/aki. 

39-40.   Vishmi  LXXVIII,  51-53. 

41.  'Who  lengthens  the  line,'  i.  e.  who  himself  begets  sons. 
Read  instead  of  nuyanta»z  pitr/karmam  (v.  1.  muyantaw  and  tri- 
pantaA),  '  udyataw.' 

42.  Vishmi  LXXXV,  4,  66-67. 

43.  .Sriva»a,  i.e.  July-August;  Agrahayana,  i. e.  Margajfrsha 
or   November-December.     Anvash/aki  means  the  day  following 
the  Ash/aka,  or  eighth  day,  i.  e.  the  ninth  day  of  the  dark  halves  of 
MdrgasJrsha,  Pausha,  Magha,  and  Phalguna.     The  form  of  the 
word  is  usually  anvash/aka. 


56  VASiSHr#A.  xi,  44. 

44.  There  is  no  restriction   as  to  time,  if  (par- 
ticularly suitable)  materials   and  (particularly  holy) 
Brahmawas  are  at  hand,  or  (if  the  sacrificer  is)  near 
(a  particularly  sacred)  place. 

45.  A  Brahma#a  must  necessarily  kindle  the  three 
sacred  fires. 

46.  He   shall  offer  (in  them)  the  full  and  new 
moon   sacrifices,   the   (half-yearly)  Agraya#a    Ishri, 
the  A'aturmasya-sacrifice,  the  (half-yearly)  sacrifices 
at  which  animals  are  slain,  and  the  (annual)  Soma- 
sacrifices. 

47.  For  all  this  is  (particularly)  enjoined  (in  the 
Veda),  and  called  by  way  of  laudation  '  a  debt' 

48.  For  it  is  declared  in  the  Veda,  '  A  Brahmawa 
is  born,  loaded  with  three  debts/ (and  further, 'He 
owes)  sacrifices  to  the  gods,  a  son  to  the  manes,  the 
study  of  the  Veda  to  the  ^'shis ;  therefore  he  is  free 
from  debt  who  has  offered  sacrifices,  who  has  be- 
gotten a  son,  and  who  has  lived  as  a  student  (with  a 
teacher).' 

49.  Let  him  (ordinarily)  initiate  a  Br3hma/?a  in 
the  eighth  (year)  after  conception, 

50.  A  Kshatriya  in  the  eleventh  year  after  con- 
ception, 

51.  A  VaLrya  in  the  twelfth  year  after  conception. 

52.  The  staff  of  a  Brahmawa  (student  may)  option- 
ally (be  made)  of  Pala^a  wood, 

44.   Gautama  XV,  5.  45.  Vishwu  LIX,  2. 

46.  Vish/m  LIX,  4-9. 

47.  Manu  IV,  257.    I  read  rmasa«stutam  with  MS.  E. 

48.  Taitt.  Sawh.VI,  3,  10,  5;  -Satapatha-brShmatfa  I,  7,  2,  n. 
49-51.  Vishmi  XXVII,  15-17. 

5a-54-  Vishnu  XXVII,  39.     Regarding  other  kinds  of  sticks, 
see  Gautama  1,  22-24. 


XI,  68.  INITIATION.  57 

53.  (That)  of  a  Kshatriya  optionally  of  the  wood 
of  the  Banyan  tree, 

54.  (That)  of  a  VaLrya  optionally  of  Udumbara 
wood. 

55.  (The  staff)  of  a  Brahmawa  shall  (be  of  such 
a  length  as  to)  reach  the  hair, 

56.  (That)  of  a  Kshatriya  the  forehead, 

57.  (That)  of  a  Vai.fya  the  (tip  of  the)  nose. 

58.  The  girdle  of  a  Brahmawa  shall  be  made  of 
Mu^/a  grass, 

59.  A  bowstring  (shall  be  that)  of  a  Kshatriya, 

60.  (That)  of  a  Valyya  shall  be  made  of  hempen 
threads. 

61.  The  upper  garment  of  a  Brahmawa  (shall  be) 
the  skin  of  a  black  antelope, 

62.  (That)  of  a  Kshatriya  the  skin  of  a  spotted 
deer, 

63.  (That)  of  a  Vaicya  a  cow-skin  or  the  hide  of 
a  he-goat 

64.  The  (lower)  garment  of  a  Brahmawa  (shall  be) 
white  ('and)  unblemished, 

65.  (That)  of  a  Kshatriya  dyed  with  madder, 

66.  (That)  of  a  Vawya   dyed  with  turmeric,  or 
made  of  (raw)  silk ; 

67.  Or  (a  dress  made  of)  undyed  (cotton)  cloth 
may  be  worn  by  (students  of)  all  (castes). 

68.  A  Brahma«a  shall  ask  for  alms  placing  (the 
word)  '  Lady '  first, 

55-57-  Vishmi  XXVII,  22.  58-60.  Vishnu  XXVII,  18. 

61-63.  Vishmi  XXVII,  20. 

64-67.  Vishmi  XXVII,  19 ;  Gautama  1, 17-21.  '  Unblemished,' 
i.  e.  new,  without  holes  and  seams. 

68-70.  Vishmi  XXVII,  25.  Le.  'Lady,  give  alms;'  'Give,  O 
lady,  alms;'  and  ' Give  alms,  lady.' 


58  VASISH777A,  XI,  69. 

69.  A  Kshatriya  placing  (the  word) '  Lady '  in  the 
middle, 

70.  A  Vaisya  placing  (the  word)  '  Lady '  at  the 
end  (of  the  formula). 

7 1 .  The  time  (for  the  initiation)  of  a  Brahmarca  has 
not  passed  until  the  completion  of  the  sixteenth  year, 

72.  (For  that)  of  a  Kshatriya  until  the  completion 
of  the  twenty-second, 

73.  (For  that)  of  a  Vaisya  until  the  completion  of 
the  twenty-fourth. 

74.  After  that  they  become  '  men  whose  Savitrl 
has  been  neglected.' 

75.  Let  him  not  initiate  such  men,  nor  teach 
them,  nor  sacrifice  for  them ;   let  them   not   form 
matrimonial  alliances  (with  such  outcasts). 

76.  A  man  whose  Savitr!  has  not  been  performed, 
may  undergo  the  Uddalaka-penance. 

77.  Let  him  subsist  during  two  months  on  barley- 
gruel,  during  one   month   on   milk,  during  half  a 
month  on  curds  of  two-milk  whey,  during  eight  days 
on  clarified  butter,  during  six  days  on  alms  given 
without  asking,  (and)  during  three  days  on  water, 
and  let  him  fast  for  one  day  and  one  night. 

78.  (Or)  he  may  go  to  bathe  (with  the  priests)  at 
the  end  of  an  A-rvamedha  (horse-sacrifice). 

79.  Or  he  may  offer  a  Vratya-stoma. 

71-73.  VisbmXXVII,  26. 

74.  Vishmi  XXVII,  27.     Savitrf,  literally  'the  Rik  sacred  to 
Savitr*'  (Rig-veda  III,  62,  10),  means  here  'the  initiation/  see 
Gautama  I,  12  note. 

75.  Apastamba  I,  i,  r,  28.     The  plural  viv&hayeyuA,  'let  them 
(not)  form  matrimonial  alliances,'  indicates  that  orthodox  Br£h- 
ma«as  must  neither  give  their  daughters  to  Patitasdvitrfkas  nor 
take  the  daughters  of  such  persons. 

78.   Gautama  XIX,  9.  79.  Gautama  XIX,  8. 


XII,  8.  DUTIES   OF   A    SNATAKA.  59 


CHAPTER  XII. 

1.  Now,  therefore,  the  duties  of  a  Snataka  (will 
be  explained). 

2.  Let  him  not  beg  from  anybody  except  from  a 
king  and  a  pupil. 

3.  But  let  him  ask,  if  pressed  by  hunger,  for 
some  (small  gift)  only,  a  cultivated  or  uncultivated 
field,   a  cow,  a  goat  or  a  sheep,  (or)  at  the  last 
extremity,  for  gold,  grain  or  food* 

4.  But  the  injunction  (given  by  those  who  know 
the  law)  is,  'A  Snataka  shall   not  be  faint  with 
hunger.' 

5.  Let  him   not  dwell  together  with   a   person 
whose  clothes  are  foul  ; 

6.  (Let  him  not  cohabit)  with  a  woman  during 
her  courses, 

7.  Nor  with  an  unfit  one. 

8.  Let  him  not  be  a  stay-at-home. 

XII.  i.  'Now*  marks  the  beginning  of  a  new  topic.  '  There- 
fore,' i.  e.  because  the  duties  of  a  Sna'taka  have  to  be  taught  after 
those  of  a  student. 

2.  Manu  IV,  33 ;  Gautama  IX,  63. 

3.  Manu  X,  113-114.         4.   Manu  IV,  34 ;  Vishnu  III,  79. 

5.  Krzsh«apa«<fita,  whom  I  have  followed  in  the  translation  of 
this  Sutra,  thinks  that  it  indicates  the  obligation  of  wearing  clean 
clothes,  see  e.  g.  Vishmi  LXXI,  9.  It  seems  to  me,  however, 
probable  that  its  real  sense  is,  '  Let  him  not  cohabit  with  a  woman 
during  her  courses,'  and  that  the  next  Sutra  has  to  be  read  nara^a- 
svalayd,  '  Nor  with  one  of  immature  age.' 

7.  'An  unfit  one,'  i.  e.  '  one  of  low  caste'  (hina"). — Kn'sto*apa«- 
tfite.     Probably  a  sick  wife  is  meant,  Gautama  IX,  28. 

8.  Gautama  IX,  53.     Krz'shwapaw<fita  gives  besides  the  above 
interpretation  of  the  Sutra  from  Haradatta's  Gautamiya"  MitdksharS, 
another  one,  according  to  which  it  means, '  Let  him  not  forsake  his 
own  family  and  enter  another  one  (by  adoption  and  so  forth).'  A  third 


60  VASISHTff  A.  XII,  9. 


9.  Let  him  not  step  over  a  stretched  rope  to 
which  a  calf  (or  cow)  is  tied. 

10.  Let  him  not  look  at  the  sun  when  he  rises  or 
sets, 

n.    Let  him   not  void  excrements  or  urine  in 
water, 

12.  Nor  spit  into  it 

1 3.  Let  him  ease  himself,  after  wrapping  up  his 
head  and  covering  the  ground  with  grass  that  is  not 
fit  to  be  used  at  a  sacrifice,  and  turning  towards  the 
north  in  the  day-time,  turning  towards  the  south  at 
night,  sitting  with  his  face  towards  the  north  in  the 
twilight. 

14.  Now  they  quote  also  (the  following  verses): 
'  But  Snatakas  shall  always  wear  a  lower  garment 
and  an  upper  one,  two  sacrificial  threads,  (shall  carry) 
a  staff  and  a  vessel  filled  with  water/ 

15.  'It  is  declared,  that  (a  vessel  becomes)  pure 
(if  cleaned)  with  water,  or  with  the  hand,  or  with  a 
stick,  or  with  fire.     Therefore  he  shall  clean  (his) 
vessel  with  water  and  with  his  (right)  hand/ 

16.  '  For  Manu,  the  lord  of  created  beings,  calls 
(this  mode  of  cleaning)  encircling  it  with  fire/ 

1 7.  '  He  who  is  perfectly  acquainted  with  (the 
rules  of)  purification  shall   sip   water  (out   of  this 
vessel),   after    he  has  relieved  the    necessities  of 
nature/ 

1 8.  Let  him  eat  his  food  facing  the  east. 

explanation  is  given  by  Narayawa  on  .Sahkhayana  Gr/hya-sutra  IV, 
12,  n,  who  takes  it  to  mean,  'Let  him  not  go  from  one  house 
to  the  other.' 

9.  Gautama  IX,  52  ;  Vishnu  LXII1,  42. 

10.  Visbmi  LXXI,  17-18.  n-ra.  Vishmi  LXXI,  35. 

13.  Gautama  IX,  37-38,  41-43;  Vish#u  LX,  2-3. 

14.  Vishwi  LXXI,  13-15.  18.  Vishwu  LXVIII,  40. 


XII,  3i.  DUTIES   OF  A   SNATAKA.  6  1 

19.  Silently  let  him  swallow  the  entire  mouthful, 
(introducing  it  into  the  mouth)  with  the  four  fingers 
and  with  the  thumb  ; 

20.  And  let  him  not  make  a  noise  (while  eating). 

21.  Let  him   approach   his  wife    in   the  proper 
season,  except  on  the  Parva  days. 

22.  Let  him  not  commit  a  crime  against  nature 
(with  her). 

23.  Now  they  quote  also  (the  following  verse): 
'  The  ancestors  of  a  man  who  commits  an  unnatural 
crime  with  a  wedded  wife,  feed  during  that  month 
on  his  semen.     All  unnatural  intercourse  is  against 
the  sacred  law/ 

24.  It  is  also  declared  in  the  Kanaka,  '  (When) 
the  women  (asked)  Indra,  <v  May  even  those  among 
us,  who  are  soon  to  be  mothers,  (be  allowed  to) 
cohabit  with  their  husbands,"  he  granted  that  wish/ 

25.  Let  him  not  ascend  a  tree, 

26.  Let  him  not  descend  into  a  well. 

2  7.    Let  him  not  blow  the  fire  with  his  mouth. 
28.    Let  him  not  pass  between  a  fire  and  a  Brah- 


29.  Nor  between  two  fires  ; 

30.  Nor  between  two  Brahmarcas  ;  or  (he  may  do 
it)  after  having  asked  for  permission. 

31.  Let  him  not  dine  together  with  his  wife.    For 
it  is  declared  in  the  Va^asaneyaka,  '  His  children 
will  be  destitute  of  manly  vigour/ 

19.  Kr/sh»apa«rfita  thinks  that  this  rule  refers  to  the  first  five 
mouthfuls  only. 

ai.  Vishwu  LXIX,  i.  The  Parva  days  are  the  eighth,  four- 
teenth, and  fifteenth  of  each  half-month. 

25-27.  Gautama  IX,  32.  28.  Apastamba  II,  5,  12,  6. 

30.  Apastamba  II,  5,  12,  7-8. 

31.  .Satapatha-brahmana  X,  5,  2,  9  ;  Vishnu  LXV1II,  46. 


62  VASISHFSA.  XII,  32. 

32.  Let  him  not  point  out  (a  rainbow  calling  it) 
by  (its  proper)- name,  '  Indra's  bow.' 

33.  Let  him   call   it  'the  jewelled  bow'  (ma»i- 
dhanu^). 

34.  Let  him  avoid  seats,  clogs,  sticks  for  cleaning 
the  teeth,  (and  other  implements)  made  of  Palara 
wood. 

35.  Let  him  not  eat  (food  placed)  in  his  lap. 

36.  Let  him  not  eat  (food  placed)  on  a  chair. 

37.  Let  him  carry  a  staff  of  bamboo, 

38.  And  (wear)  two  golden  earrings. 

39.  Let  him  not  wear  any  visible  wreath  except- 
ing a  golden  one ; 

40.  And  let  him  disdain  assemblies  and  crowds. 

41.  Now  they  quote  also  (the  following  verse) : 
'  To  deny  the  authority  of  the  Vedas,  to  carp  at  the 
teaching  of  the  ffishis,  to  waver  with  respect  to  any 
(matter  of  duty),  that  is  to  destroy  one's  soul.' 

42.  Let  him  not  go  to  a  sacrifice  except  if  he  is 
chosen  (to  be  an  officiating  priest.     But)  if  he  goes, 
he   must,  on  returning  home,  turn  his  right  hand 
(towards  the  place). 

43.  Let  him  not  set  out  on  a  journey  when  the 
sun  stands  over  the  trees. 

32-33.   Gautama  IX,  22,  34.   Gautama  IX,  44. 

35.  Vishnu  LXVIII,  21.  36.   Gautama  IX,  32. 

37.  Vishnu  LXXI,  13.  38.  Vishnu  LXXI,  16. 

39.  Gautama  IX,  32. 

40.  "I  read   sabhasamav&ya/w.s^ava^ayeta.    The  corrupt  read- 
ings of  Bh.  samavaya\y£a  ^aviyan  and  of  F.  samavayawj^a  vakshi- 
yanna  point  to  this  version,  the  sense  of  which  agrees  with  the 
parallel  passages  of  other  Smr/tis,  see  e.  g.  Apastamba  1, 1 1,  32, 19, 

41.  Vishnu  LXXI,  83.  42.   Gautama  IX,  54-55,  66. 
43.  Vishnu  LXIII,  9.     According  to  K/Yshnapawdta  the  time 

intended  is  midday. 


XIII,  5.  THE   STUDY   OF    THE   VEDA.  63 

44.  Let  him  not  ascend  an  unsafe  boat,  or  (any 
unsafe  conveyance). 

45.  Let  him  not  cross  a  river,  swimming. 

46.  When  he  has  risen  in  the  last  watch  (of  the 
night)  and  has  recited  (the  Veda)  he  shall  not  lie 
down  again. 

47.  In    the    Muhurta    sacred    to    Pra^pati    a 
Brdhma»a  shall  fulfil  some  sacred  duties. 


CHAPTER  XI I L 

1.  Now,  therefore,  the  Upakarman  (or\  .die  rite 
preparatory  to  the  study)  of  the  Veda  (must  be  per- 
formed) on  the  full  moon  day  of  the  month  6rava#a 
or  Praush/^apada. 

2.  Having    kindled   the   sacred    fire,   he    offers 
(therein)  unground  (rice)  grains, 

3.  To    the    gods,   to    the  ./frshis,  and    to    the 
A^andas. 

4.  Let   them  begin   to   study  the  Vedas,   after 
having  made  Brahmawas  (invited  for  the  purpose) 
wish  '  welfare '  (svasti),  and  after  having  fed  them 
with  sour  milk, 

5.  (And  continue  the  Veda -study)  during  four 

44.  Vishnu  LXIII,  47. 

45.  Vishmi  LXIII,  46.     Kr;sh»apa«^ta  omits  this  Sutra  which 
is  found  in  the  majority  of  the  MSS. 

46.  Apastamba  I,  u,  32,  15;  Vishwu  XXX,  27. 

47.  Manu  IV,  92 ;  Vish«u  LX,  i.    The  Muhurta  sacred  to 
Pra^apati  is  the  same  as  the  Brdhma-muhurta,  and  falls  in  the  last 
watch  of  the  night. 

XIII.  i.  Vishmi  XXX,  i.  .Sravawa,  July-August.  PraushMa- 
pada,  i.  e.  Bhddrapada,  August-September.  Krz'sh«apa«<fita  im- 
properly combines  this  Sutra  with  the  next. 

5.   Gautama  XVI,  2. 


64  VASISHTYfA.  XIII.  6. 

months  and  a  half  or  during  five  months   and  a 
half. 

6.  After  (the  expiration  of)  that  (period),  he  may 
study  (the  Vedas)  during  the  bright  half  of  each 
month, 

7.  But  the   supplementary  treatises   (Angas)   of 
the  Veda  at  pleasure  (both  during  the  bright   and 
the  dark  halves  of  each  month). 

8.  Interruptions  of  the  (Veda-study  shall   take 
place), 

9.  If  it  thunders  during  the  twilight, 

10.  During  (both)  the  twilights  (of  each  day), 

11.  In  towns  where  a  corpse  (lies)  or  A'aWalas 
(stay). 

1 2.  At  pleasure  (he  may  study  seated)  in  (a  place) 
which  has  been  smeared  with  cowdung  and  around 
which  a  line  has  been  drawn. 

13.  (Let  him  not  study)  near  a  burial-ground, 

14.  (Nor)  lying  down, 

1 5.  Nor  when  he  has  eaten  or  received  a  gift  at 
a  funeral  sacrifice ; 

1 6.  And  with   reference  to  this  (subject)  they 
quote  a  verse  of  Manu,  '  Be  it  fruit,  or  water,  or 

6-7.   Manu  IV,  98. 

9.  Apastamba  I,  3,  9,  20.  10.  Gautama  XVI,  12. 

11.  Gautama  XVI,  19;  Vislwu  XXX,  10.    The  above  transla- 
tion follows  Krtsh»apa»<fita's  gloss.    But  the  Sutra  may  also  be 
taken  differently  :  '  In  (villages)  where  a  corpse  lies  or  a  K&nd&l*. 
stays  (and)  in  towns.'    For  the  prohibition  to  study  in  towns  is 
mentioned  by  Gautama  XVI,  45 ;  Manu  IV,  1 16 ;  and  Apastamba 

I,  3.  9»  4- 

12.  Apastamba  1,3,  9,  5.    The  rule  refers  to  places,  such  as 
high-roads,  where  studying  is  ordinarily  forbidden. 

13.  Vishmi  XXX,  15;  Apastamba  I,  3,  9,  6. 

14.  Gautama  XVI,  17.  15.  Gautama  XVI,  34. 

1 6.   Manu  IV,  117  somewhat  resembles  the  verse  quoted.    But 


XIII,  a6.  THE   STUDY    OF   THE   VEDA.  65 

sesamum,  or  food,  or  whatever  be  the  (gift)  at  a 
•Sraddha,  let  him  not,  having  just  accepted  it,  recite 
the  Veda ;  for  it  is  declared  in  the  Smrz'ti,  that  the 
hand  of  a  Brihma»a  is  his  mouth.' 

1 7.  (Let  him  not  recite  the  Veda)  while  he  runs, 
(nor)  while  a  foul  smell  and  the  like  (are  perceptible, 
nor)  on  barren  ground, 

1 8.  (Nor)  when  he  has  ascended  a  tree, 

19.  (Nor)  in  a  boat  or  in  a  camp, 

20.  Nor  after  meals  while  his  hands  are  moist, 

21.  (Nor)  while  the  sound  of  a  V£#a  (is  heard), 

22.  (Nor)  on  the  fourteenth  day  (of  each  half- 
month,  nor)  on  the  new  moon  day,  (nor)  on  the  eighth 
day  (of  each  half-month,  nor)  on  an  Ash/akd, 

23.  (Nor)  while  he  stretches  his  feet  out,  (nor) 
while  he  makes  a  lap,  (nor)  while  he  leans  against 
(something),  not  (in  any  other  unbecoming  posture), 

24.  (Nor)  close  to  his  Gurus, 

25.  (Nor)  during  that  night  in  which  he  has  had 
conjugal  intercourse, 

26.  (Nor)  dressed  in  that  garment  which  he  had 
on  during  conjugal  intercourse,  except  if  it  has  been 
washed, 


its  altered  form  shows  clearly  that  the  Mdnava  DhannajSstra 
known  to  Vasish/^a  differed  from  the  work  which  at  present  goes 
by  that  name.  Compare  also  .Sankhayana  Grzhya-sutra  IV,  7,  55. 

17.  Yi^wavalkya  1, 150;  Gautama  XVI,  19;  Manu  IV,  120. 

1 8.  Apastamba  I,  3,  n,  16. 

19.  Vishwu  XXX,  1 8;  Manu  IV,  121. 

20.  Apastamba  I,  3, 10,  25. 

21.  Gautama  XVI,  7,  and  note. 

aa.  Visb«u  XXX,  4 ;  Gautama  XVI,  37-38.  The  Ash&kis  are 
the  eighth  days  of  the  dark  halves  of  the  winter  months,  Marga- 
jirsha,  Pausha,  M&gha,  and  Phalguna. 

23.  Vishmi  XXX,  17 ;  Manu  IV,  na.         26.  Manu  IV,  116. 

F 


66  VASISHTHA.  XIII,  27. 

27.  (Nor)  at  the  extremity  of  a  village, 

28.  (Nor)  after  (an  attack  of)  vomiting, 
(Nor)  while  voiding  urine  or  faeces. 

(Let  him  not  recite)  the  Rig-veda,  the  Yafur- 
veda,  and  (the  Atharva-veda)  while  the  sound  of  the 
Saman  melodies  (is  audible),  nor  (the  Saman  while 
the  other  Vedas  are  being  recited). 

31.  (Let    him   not    study)   before   (his    food    is) 
digested, 

32.  (Nor)  when  a  thunderbolt  falls, 

33.  (Nor)  when  an  earthquake  happens, 

34.  Nor  when  the  sun  and  the  moon  are  eclipsed. 

35.  When  a  preternaturally  loud  sound  is  heard 
in  the  sky,  when  a  mountain  falls,  (and)  when  showers 
of  stones,  blood  or  sand  (fall  from  the  sky,  the  Veda 
must  not  be  read)  during  the  twenty-four  hours  (im~ 
mediately  succeeding  the  event). 

36.  If  meteors  and  lightning  appear  together,  (the 
interruption  shall  last)  three  (days  and)  nights. 

37.  A  meteor  (alone  and)  a  flash   of  lightning 
(alone  cause  an  interruption  lasting)  as  long  as  the 
sun  shines  (on  that  or  the  next  day). 

38.  (If  rain  or  other  celestial  phenomena  come) 
out  of  season,  (the  Veda  must  not  be  read)  during 
the  twenty-four  hours  (immediately  succeeding  the 
event). 

27.   Gautama  XVI,  18.  28.  Vishmi  XXX,  19. 

29.  Gautama  XVI,  n.     Krzsh«apa»<flta  improperly  divides  the 
Sutra  into  two. 

30.  Vishmi  XXX,  26.  31.  Vishmi  XXX,  21. 
32-34.  Vishmi  XXX,  5  ;  Gautama  XVI,  22. 

35.  Gautama  XVI,  22;  Manu  IV,  105,  115.  Kr/sh«apa»<fita 
mentions  digdaha,  '  when  the  sky  appears  preternaturally  red,'  as 
a  various  reading  for  '  dign&da.' 

38.   Apastamba  I,  3,  n,  29. 


XIII,  48.  SALUTING.  67 

39.  If  the  teacher  has  died,  (he  shall  not  study 
the  Veda)  during  three  (days  and)  nights. 

40.  If  the  teacher's  son,  a  pupil,  or  a  wife  (have 
died,  he  shall  not  study)  during  a  day  and  a  night. 

41.  Let  him  honour  an  officiating  priest,  a  father- 
in-law,  paternal  and  maternal  uncles,  (though  they 
may  be)  younger  than  himself,  by  rising  and  saluting 
them, 

42.  Likewise  the  wives  of  those  persons  whose 
feet  must  be  embraced,  and  the  teacher's  (wives), 

43.  And  his  parents. 

44.  Let   him   say   to   one   acquainted  with  (the 
meaning  of)  a  salute,  'I  N.  N.  ho!  (salute  thee);' 

45.  But  him   who    does   not   know  it  (he  shall 
address  with  the  same  formula,  omitting  his  name). 

46.  When  a  salute  is  returned,  the  last  vowel  (of 
the  noun  standing)  in  the  vocative  is  produced  to 
the  length  of  three  moras,  and  if  it  is  a  diphthong 
(e  or  o)  changeable  according  to  the  Sandhi  rules,  it 
becomes  ay  or  av,  e.  g,  bho,  bhav. 

47.  A  father  who  has  committed  a  crime  causing 
loss  of  caste  must  be  cast  off.     But  a  mother  does 
not  become  an  outcast  for  her  son. 

48.  Now  they  quote  also  (the  following  verses) : 

39.   Apastamba  I,  3, 10,  2-4.  40.  Vishnu  XXXII,  4. 

42.   The  persons  intended  are,  the  teacher  and  so  forth.     See 
Apastamba  I,  4, 14,  7,  note. 

44.  Gautama  VI,  5. 

45.  Apastamba  I,  4,  14,  23.     KrtshnapaTufita    combines    this 
Sutra  with  the  preceding. 

46.  Apastamba  I,  a,  5,  18.     In  returning  a  salute,  the  name  of 
the  person  addressed  is  pronounced,  and  if  it  ends  in  a,  the  vowel 
is  made  pluta,  while  e  and  o  are  changed  to  aya  and  ava,  e.  g.  Hare 
to  Haraya. 

47.  Gautama  XX,  i ;  XXI,  15 ;  Apastamba  1, 10,  28,  9. 

48.  Manu  II,  145. 

F   2 


68  VASISH77T A.  XIII,  49. 

'  The  teacher  (&£arya)  is  ten  times  more  venerable 
than  a  sub-teacher  (upadhyaya),  the  father  a  hundred 
times  more  than  the  teacher,  and  the  mother  a 
thousand  times  more  than  the  father.' 

49.  '  A  wife,  sons,  and  pupils  who  are  defiled  by 
sinful  deeds,  must  first  be  reproved,  and  (if  they  do  not 
amend,  then)  be  cast  off.     He  who  forsakes  them 
in  any  other  way,  becomes  (himself)  an  outcast.' 

50.  An  officiating  priest  and  a  teacher  who  neglect 
to  teach  the  recitation  of  the  Veda,  or  to  sacrifice, 
shall  be  cast  off.     If  he  does  not  forsake  them,  he 
becomes  an  outcast. 

5 1.  They  declare  that  the  male  offspring  of  out- 
casts are  (also)  outcasts,  but  not  the  females. 

52.  For  a  female  enters  (the  family  of)  a  stranger. 

53.  He   may  marry  such   a  (female)  without  a 
dowry. 

54.  '  If  the  teacher's  teacher  is  near,  he  must  be 
treated  like  the  teacher  (himself).    The  Veda  declares 
that  one  must  behave  towards  the  teacher's  son  just 
as  towards  the  teacher.' 

55.  A    Brahma^a    shall    not    accept    (as    gifts) 
weapons,  poison,  and  spirituous  liquor. 

56.  Learning,  wealth,  age,  relationship,  and  occupa- 
tion must  be  honoured. 

57.  (But)  each   earlier  named  (quality)  is  more 
venerable  than  (the  succeeding  ones)., 

58.  If  he  meets  aged  men,  infants,  sick  men,  load- 
carriers,  women,  and  persons  riding  in  chariots,  he 

49.   Apastamba  I,  2,  8,  29-30.  50.   Gautama  XXI,  12. 

51.   Apastamba  1, 10,  29, 14. 

53.  Manu  II,  238;  Yag-wavalkya  III,  261. 

54.  Vishmi  XXVIII,  29,  31.    '          56,  Vishmi  XXXII,  16. 
58-59.   Vishmi  LXIII,  51. 


XIV,  6.  LAWFUL   AND   FORBIDDEN    FOOD.  69 

must  make  way  (for  them,  i.e.)  for  each  later  (named 
before  those  enumerated  earlier). 

59.  If  a  king  and  a  Snataka  meet,  the  king  must 
make  (way)  for  the  Snataka. 

60.  ^.11  (must  make  way)  for  a  bride  who  is  being 
conveyed  (to  her  husband's  house). 

6 1 .  Grass,  room  (for  resting),  fire,  water,  a  welcome, 
and  kind  words  never  fail  in  the  houses  of  good  men. 

CHAPTER  XIV. 

1.  Now,  therefore,  we  will  declare  what  may  be 
eaten  and  what  may  not  be  eaten. 

2.  Food  given  by  a  physician,  a  hunter,  a  woman 
Of  bad  character,  a  mace-bearer,  a  thief,  an  AbhLyasta, 
a  eunuch,  (or)  an  outcast  must  not  be  eaten, 

3.  (Nor  that  given)  by  a  miser,  one  who  has  per- 
formed the  initiatory  ceremony  of  a  vSrauta-sacrifice, 
a  prisoner,  a  sick  person,  a  seller  of  the  Soma-plant,  a 
carpenter,  a  washerman,  a  dealer  in  spirituous  liquor, 
a  spy,  a  usurer,  (or)  a  cobbler, 

4.  Nor  (that  given)  by  a  .Sudra, 

5.  Nor  (that   given)  by   one   who   lives   by   his 
weapons, 

6.  Nor  (that  given)  by  the  (kept)  paramour  of  a 


61.   Apastamba  II,  2,  4, 14;  Gautama  V,  35-36. 

XIV.  2.  Vishnu  LI,  7,  10-11.  Da^ka,  'a  mace-bearer,'  may 
mean  '  a  police  officer '  or  '  a  messenger.'  I  read  with  MSS.  Bh. 
and  F.  shandfia.,  '  a  eunuch,'  instead  of  jaMa, '  a  rogue,'  the  reading 
of  the  other  MSS.  and  of  Kr*sh»apart<fita. 

3.  Vishmi  LI,  8-9,  12, 19 ;  Gautama  XVII,  17.   I  write  su^aka, 
'  a  spy,'  instead  of  su^ika, '  a  tailor,'  according  to  the  other  Smn'tis, 
e.  g.  Vishnu  LI,  12  ;  Apastamba  I,  6,  18,  30 

4.  Apastamba  I,  6, 1 8, 13.  5.  Apastamba  I,  6,  1 8, 19. 
6.  Vishnu  LI,  16 ;  Gautama  XVII,  18.    I  read  with  the  majority 


76  VASISH'rtfA.  XIV,  7. 

married  woman,  or  by  a  husband   who   allows   a 
paramour  (to  his  wife), 

7.  Nor  (that  given)  by  an  incendiary, 

8.  Nor  (that  given)  by  (a  ruler)  who  does  not  slay 
those  worthy  of  capital  punishment, 

9.  Nor  (food)  offered  publicly  with  these  words, 
'  Who  is  willing  to  eat?' 

10.  Nor  food  given  by  a  multitude  of  givers,  or 
by  harlots,  and  so  forth. 

TI.  Now  they  quote  also  (the  following  verse): 
'  The  gods  do  not  eat  (the  offerings)  of  a  man  who 
keeps  dogs,  nor  of  him  whose  (only)  wife  is  of  the 
.Sudra  caste,  nor  of  him  who  lives  in  subjection  to 
his  wife,  nor  of  (a  husband)  who  (permits)  a  paramour 
(of  his  wife  to  reside)  in  his  house.' 

12.  He  may  accept  (the  following  presents  even) 
from    such    (people,  viz.)   firewood,   water,   fodder, 
Kura  grass,    parched    grain,   (food)  given    without 
asking,  a  vehicle,  (shelter  in)  the  house,  small  fish, 
millet,  a  garland,  perfumes,  honey,  and  meat. 

13.  Now  they  quote  also  (the  following  verse): 
'  For  the  sake  of  a  Guru,  when  he  desires  to  save 
his  wife  (and  family  from  starvation),  when  he  wishes 
to  honour  the  gods  or  guests,  he  may  accept  (presents) 
from  anybody;  but  let  him  not  satisfy  his  (own  hunger) 
with  such  (gifts).' 


of  the  MSS.  ya^opapatiwz  [pattiwz  F.]  manyate,  instead  of  B.'s  and 
Kr*'sh«apa«<fita's  ya.r£opari  manyate. 

9.  Apastamba  I,  6,  18, 17. 

10.  Vishwu  LI,  7.     'And  so  forth  (iti),  i.e.  by  cruel  men  and 
the  like.' — Kr*'sh»apam/ita. 

11.  Vishmi  LI,  15. 

12.  Gautama  XVII,  3;  Vishnu  LVII,  10. 

13.  Vithmi  LVII,  13;  Manu  IV,  ^51. 


XIV,  21.  LAWFUL   AND   FORBIDDEN   FOOD.  71 

14.  Food  given  by  a  hunter  who  uses  the  bow 
must  not  be  rejected. 

15.  For  it  is  declared  in  the  Veda, '  At  a  sacrificial 
session   (sattra),  which   lasted   one  thousand  years, 
Agastya  went  out  to  hunt.     He  had  sacrificial  cakes 
prepared  with  the  meat  of  beasts  and  fowls  good 
(to  eat).' 

1 6.  With  reference  to  this  (subject)  they  quote 
also  some  verses  proclaimed  by  Pra^-apati,  '  Pra^a- 
pati  (the  Lord  of  created  beings)  has  declared  that 
food  freely  offered  and  brought  (by  the  giver  himself) 
may  be  eaten,  though  (the  giver)  be  a  sinful  man,  pro- 
vided the  gift  has  not  been  asked  for  beforehand.' 

1 7.  '  Food  offered  by  a  man  who  has  faith  must 
certainly  be   eaten,  even   though  (the  giver)  be   a 
thief,  but  not  that  given  by  (a  Brahmawa)  who  sacri- 
fices for  many  and  who  initiates  many.' 

1 8.  'The  manes  do  not  eat  during  fifteen  years 
(the  food)  of  that  man  who  disdains  a  (freely  offered 
gift),  nor  does  the  fire  carry  his  offerings  (to  the 
gods).' 

19.  '  But  alms,  though  offered  without  asking,  must 
not  be  accepted  from  a  physician,  from  a  hunter,  from 
a  surgeon  or  a  (very)  wicked  man,  from  a  eunuch,  and 
from  a  faithless  wife.' 

20.  Fragments  of  food  left  by  other  persons  than 
the  teacher  must  not  be  eaten, 

21.  Nor  remnants  of  one's  own  (meal)  and  food 
touched  by  leavings, 

15.  Manu  V,  22-23.    I  connect  vi^wayate  with  this  Sutra,  instead 
of  with  the  preceding  one,  as  Krtsnaapa*<fita  does. 

16.  Vishmi  LVII,  1 1 ;  Manu  IV,  248  ;  Apastamba  I,  6,  19,  14. 

1 8.  Vishmi  LVII,  12  ;  Manu  IV,  249  ;  Apastamba  I,  6, 19,  14. 

19.  Apastamba  I,  6,  19,  15.  20.  Vishmi  XXVIII,  n. 


72  VASISH77/A.  XIV,  22. 

22.  Nor  (food)  defiled  by  contact  with  a  garment, 
hair,  or  insects. 

23.  But  at  pleasure  he  may  use  (such  food)  after 
taking  out  the  hair  and  the  insects,  sprinkling  it  with 
water,  dropping  ashes  on  it,  and  (after  it  has  been 
declared)  fit  for  use  by  the  word  (of  a  Brahma#a). 

24.  With  reference  to  this  (subject)  they  quote 
also  some  verses  proclaimed  by  Pra^pati, '  The  gods 
created   for    Brahmawas  three  means    of  purifying 
(defiled   substances),  viz.  ignorance  (of  defilement), 
sprinkling  (them)  with  water,  and  commending  (them) 
by  word  of  mouth.' 

25.  '  Let  him  not  throw  away  that  food  which,  at  a 
procession  with  images  of  the  gods,  at  weddings,  and 
at  sacrifices,  is  touched  by  crows  or  dogs/ 

26.  '  After  the  (defiled)  portion  has  been  removed, 
the  remainder  shall  be  purified,  liquids  by  straining 
them,  but  solid  food  by  sprinkling  it  with  water.' 

2  7.  '  What  has  been  touched  by  the  mouth  of  a 
cat  is  even  pure.' 

28.  (Cooked  food  which  has   become)  stale  (by 
being  kept),  what  is  naturally  bad,  what  has  been 
placed  once  only  in  the  dish,  what  has  been  cooked 
more  than  once,  raw  (food),  and  (food)  insufficiently 
cooked  (must  not  be  eaten). 

29.  But  at  pleasure  he  may  use  (such  food)  after 
pouring  over  it  sour  milk  or  clarified  butter. 

22.  Apastamba  I,  5, 16,  28 ;  Gautama  XVII,  9. 

23.  Vishmi  XXIII,  38;  Ya^wavalkya  I, 189. 

24.  Ya^navalkya  I,  191. 

26.  Vishnu  XXIII,  30.  Kr*'sh«apa«<#ta  thinks  that  pldvanena, 
4  by  straining  them  (through  a  cloth),'  may  also  mean  '  by  heating 
them  on  the  fire.' 

28.  Gautama  XVII,  13,  and  note,  15-16. 

29.  Mar.u  V,  24. 


XIV,  37-  LAWFUL    AND    FORBIDDEN    FOOD.  73 

30.  With  reference  to  this  (subject)  they  quote 
also  some  verses  proclaimed  by  Pra^pati,  'A  Brah- 
ma»a  shall  not  eat  clarified  butter  or  oil  which  drips 
from  the  nails  (of  the  giver).     Yama  has  declared 
such  (food  to  be)  impure ;  (to  eat  it  is  as  sinful)  as 
to  partake  of  cow's  flesh.' 

31.  'But  fatty  substances,  salt,  and  condiments 
proffered  with  the  hand  do  not  benefit  the  giver,  and 
he  who  partakes  of  them  will  eat  sin/ 

32.  '  Let    him   give,  therefore,    such    substances 
placed   on  a  leaf  or  on  grass,  but  never  with   his 
hands  or  in  an  iron  vessel.' 

33.  For  eating  garlic,  onions,  mushrooms,  turnips, 
vS'leshmantaka,  exudations  from  trees,  the  red  sap  flow- 
ing from  incisions  (in  trees  or  plants),  food  pecked  at  by 
crows  or  worried  by  dogs,  or  the  leavings  of  a  -Sudra, 
an  Atikrt&£/ira.  (penance  must  be  performed). 

34.  (Let  him  not  drink)  the  milk  of  a  cow  that  is 
in  heat,  nor  of  one  whose  calf  has  died, 

35.  Nor  that  which  cows,  buffalo-cows,  and  goats 
give  during  the  first  ten  days  (after  giving  birth  to 
young  ones), 

36.  Nor  water  collected  at  the  bottom  of  a  boat. 

37.  Let    him    avoid    wheat-cakes,   (fried)    grain, 
porridge,  barley-meal,   pulse -cakes,  oil,  rice    boiled 
in  milk,  and  ^vegetables  that  have  turned  sour  (by 
standing), 

33.  Vishmi  LI,  34,  36;  Gautama  XVII,  32-33.     Regarding 
the  Atikn'££^ra  penance,  see  below,  XXIV,  i. 

34.  Vishmi  LI,  40.     For  other  explanations  of  the  term  san- 
dhinl,  '  a  cow  that  is  in  heat,'  see  Apastamba  I,  5,  17,  23 ;  Vishmi 
LI,  40. 

35.  Vishnu  LI,  39.     The  Sutra  implies  that  the  milk  of  other 
animals  must  not  be  drunk  under  any  circumstances. 

37-38-  Vishmi  LI,  35,  42. 


74  VASISHrJTA..  XIV,  38. 

38.  Likewise  other  kinds  of  (sour)  food  prepared 
with  milk  and  barley-flour. 

39.  Among  five-toed  animals,  the  porcupine,  the 
hedgehog,  the  hare,  the  tortoise,  and  the  iguana  may 
be  eaten, 

40.  Among  (domestic)  animals  those  having  teeth 
in  one  jaw  only,  excepting  camels. 

41.  And  among  fishes,  the  long-nosed  crocodile, 
the  Gavaya,  the  porpoise,  the  alligator,  and  the  crab 
(must  not  be  eaten), 

42.  Nor  those  which  are  misshaped  or  have  heads 
like  snakes, 

43.  Nor   the   bos   Gaurus,   the   Gayal,   and   the 
.Sarabha, 

44.  Nor  those  that  have  not  been  (specially  men- 
tioned (as  fit  for  food), 

45.  Nor   milch-cows,  draught-oxen,  and  animals 
whose  milk  teeth  have  not  dropped  out. 

46.  It  is  declared  in  the  Va^asaneyaka,  that  (the 
flesh  of)  milch-cows  and  oxen  is  fit  for  offerings. 

47.  But  regarding  the  rhinoceros  and  the  wild 
boar  they  make  conflicting  statements. 

48.  And  among  birds,  those  who  seek  their  food 
by  scratching  with  their  feet,  the  web-footed  ones, 
the    Kalavihka,  the    water-hen,    the    flamingo,  the 


39.  Gautama  XVII,  27.     Haradatta  on  Apastamba  and  Gau- 
tama explain  jvSvidh,  '  the  porcupine/  to  be  a  kind  of  boar,  and 
jalyaka,  '  the  hedgehog,'  to  be  '  the  porcupine.' 

40.  Vishnu  LI,  30;  Manu  V,  18. 

41-42.    Gautama  XVII,  36  ;  Apastamba  I,  g, 17,  38-39. 
43.   Apastamba  I,  5, 17,  29.  44.   ManuV,  11,17. 

45.    Gautama  XVII,  30-31.         46.   Apastamba  I,  5, 17,  31. 
48.   Gautama  XVII,  34-35;  Vishnu  LI,  28-31.    I  read  mdn- 
dhala,  '  the  flying  fox/  while  Kr/'shrcapan^ita  gives  mSghara,  a 


XV,  6.  ADOPTION. 


Brahmawl  duck,  the  Bhasa,  the  crow,  the  blue  pigeon, 
the  osprey,  the  Aataka,  the  dove,  the  crane,  the 
black  partridge,  the  grey  heron,  the  vulture,  the 
falcon,  the  white  egret,  the  ibis,  the  cormorant,  the 
peewit,  the  flying-fox,  those  flying  about  at  night, 
the  woodpecker,  the  sparrow,  the  Railataka,  the 
green  pigeon,  the  wagtail,  the  village-cock,  the  parrot, 
the  starling,  the  cuckoo,  those  feeding  on  flesh,  and 
those  living  about  villages  (must  not  be  eaten). 


CHAPTER  XV. 

1.  Man  formed  of  uterine  blood  and  virile  seed 
proceeds  from  his  mother  and  his  father  (as  an  effect) 
from  its  cause, 

2.  (Therefore)  the  father  and  the  mother  have 
power  to  give,  to  sell,  and  to  abandon  their  (son). 

3.  But  let  him  not  give  or  receive  (in  adoption) 
an  only  son ; 

4.  For  he  (must  remain)  to  continue  the  line  of 
the  ancestors. 

5.  Let  a  woman .  neither  give  nor  receive  a  son 
except  with  her  husband's  permission. 

6.  He  who  desires  to  adopt  a  son,  shall  assemble 

reading  which  he  cannot  explain.  The  MSS.  read  as  follows: 
B.  E.  mdghdra,  Bh.  F.  madhaw,  L  O.  913  (/i/Abh)andha  (naktaw). 
Haradatta  on  Apastamba  I,  5, 17,  33  explains  plava,  'the  water- 
hen,'  to  be  a  kind  of  heron,  called  also  jaka/abila. 

XV.  1-9.   Vyavaharamayfikha  IV,  5, 16;  Colebrooke  V,  Digest 
CCLXXIII;  Dattakamimawsa  IV,  14;  V,  31-40. 

3.  Colebrooke,  Mitdkshard  I,  1 1, 1 1 ;  Dattakamimdflzsd  IV,  2-3. 

4.  Dattakamimawsa  IV,  4.     I.  e.  to  offer  funeral  sacrifices  to 
his  ancestors  and  to  have  sons  who  do  it  after  him. 

5.  Dattakamimawzsd  I,  15;  IV,  9. 

6.  Colebrooke,   Mitakshard  I,  n,  13,   and  note;   Dattakamt- 


76  VASISHrHA.  XV,  7. 

his  kinsmen,  announce  his  intention  to  the  king,  make 
burnt-offerings  in  the  middle  of  the  house,  reciting 
the  Vyahmis,  and  take  (as  a  son)  a  not  remote  kins- 
man, just  the  nearest  among  his  relatives. 

7.  But  if  a  doubt  arises  (with  respect  to  an  adopted 
son  who  is)  a  remote  kinsman,  (the  adopter)  shall  set 
him  apart  like  a  .Sudra. 

8.  For  it  is  declared  in  the  Veda, '  Through  one 
he  saves  many/ 

9.  If,  after  an  adoption  has  been  made,  a  legiti- 
mate son  be  born,  (the  adopted  son)  shall  obtain  a 
fourth  part, 

10.  Provided  he  be  not  engaged  in  (rites)  pro- 
curing prosperity. 


m&nsa  II,  51 ;  Dattaka&mdrild  II,  n.  *  To  the  king,'  i.e.  to  the 
person  who  holds  the  village,  either  to  the  king  of  the  country  or 
to  the  feudal  chief  (Thakor)  who  holds  it  under  the  sovereign. 
'  Reciting  the  Vyahn'tis,'  i.  e.  saying  with  the  first  oblation  Qm 
svaha,  with  the  second  Om  bhuva^  svaha,  with  the  third  Om 
svahi,  and  with  the  fourth  Om  bh.,  bh.,  sv.  svdha;  see 
Vyavaharamayukha  IV,  5,  42.  'A  not  remote  kinsman,  just  the 
nearest  among  his  relatives/  i.  e.  a  boy  as  nearly  related  as  possible, 
in  the  first  instance  a  SapiWa,  on  failure  of  such  a  one,  a  Sama- 
nodaka  or  a  Sagotra. 

7.  DattakamimawzsEt  II,  18  ;  Dattaka£andrik&  II,  n.  'If  a  doubt 
arises,'  i.  e.  if  the  adopter  afterwards  feels  uncertain  regarding  the 
caste  or  other  qualifications  of  his  adopted  son.     '  Set  him  apart 
like  a  Sudra/  i.  e.  shall  neither  have  him  initiated  nor  employ  him 
for  any  sacred  rites. 

8.  Dattaka&mdrikd  II,  n. 

9.  Colebrooke,  MitaksharS  I,  n,  24.     DattakamlmS/TzsS  X,  i; 
Dattaka^andrika  II,  n  ;  V,  17.     For  the  explanation  of  the  term 
'  a  fourth  part,'  see  Colebrooke,  Mitakshara"  I,  77. 

10.  'Rites  procuring  prosperity,'  i. e.  .Sraddhas,  expiatory  rites, 
&c.     See  also  above,  III,  71,  and  Gautama  XI,  17.     According  to 
Krzsh»apa«<?ita  the  estate  is  in  this  case  to  be  divided  equally 
between  the  legitimate  son  and  the  adopted  son.     An  entirely 


XV,  x8.        EXCOMMUNICATION  AND    READMISSION.  77 

11.  He  who  divulges  the  Veda  (to  persons  not 
authorised  to  study  it),  he  who  sacrifices  for  Sudras, 
(and  all  those)  who  have  fallen  from  the  rank  of 
the  highest  caste  (shall  be  excommunicated  by  the 
ceremony  of)  emptying  the  water-vessel 

12.  A  slave  or  the  son  of  a  wife  of  a  lower  caste, 
or  a  relative  not  belonging  to  the  same  caste,  who 
is  destitute  of  good  qualities,  shall  fetch  a  broken 
pot  from  a  heap  of  vessels  unfit  for  use,  place  Kusa. 
grass,  the  tops  of  which  have  been  cut  off,  or  Lohita 
grass  (on  the  ground),  and  empty  the  pot  for  the 
(outcast,  overturning  it)  with  his  left  foot; 

13.  And  the  relatives  of  the  (outcast),  allowing 
their    hair   to   hang    down,   shall   touch   him   who 
empties  (the  pot)* 

14.  Turning  (when  they  leave)  their  left  hands 
towards  (that  spot),  they  may  go  home  at  pleasure. 

15.  Let  them  not  afterwards  admit  the  (excom- 
municated person)  to  sacred  rites. 

1 6.  Those  who  admit  him  to  sacred  rites  become 
his  equals. 

17.  But  outcasts  who  have  performed  (the  pre- 
scribed) penance  (may  be)  readmitted. 

1 8.  Now  they  quote  also  (the  following  verse) : 

different  explanation,  'Provided  (the  estate)  may  not  have  been 
expended  in  acts  of  merit/  is  given  Dattaka^andrika*  V,  17-18. 
It  is  doubtlessly  erroneous,  for  '  the  estate '  is  nowhere  mentioned  in 
the  preceding  Sutras. 
n.  Gautama  XX,  i. 

12.  Gautama  XX,  4.     '  For  the  (outcast),'  i.  e.  pronouncing  his 
name,  and  saying, '  I  deprive  N.  N.  of  water.' 

13.  Gautama  XX,  5.    Kr*'sh»apa«</ita  takes  the  Sutra  differently, 
but  his  explanation  is  refuted  by  the  parallel  passage  of  Gautama 
and  Haradatta's  commentary  thereon. 

14.  Gautama  XX,  7.  15.   Gautama  XX,  8-9. 


78  VASISH7V7A.  XV.  ig. 

'  Let  him  walk  before  those  who  readmit  him,  like 
one  gamboling  and  laughing.  Let  him  walk  behind 
those  who  excommunicate  him,  like  one  weeping 
and  sorrowing.' 

19.  Those  who  strike  their  teacher,  their  mother, 
or  their  father  may  be  readmitted  in  the  following 
manner,  either  after  being  pardoned  by  the  (persons 
offended)  or  after  expiating  their  sin. 

20.  Having  filled  a  golden  or  an  earthen  vessel 
(with  water  taken)  from  a  sacred  lake  or  river,  they 
pour  (the  water)  over  him,  (reciting  the  three  verses) 
'  Ye  waters  are '  &c. 

21.  All  the  (other  ceremonies  to  be  performed  on 
the)  readmission   of  one  who  has  bathed  (in  this 
manner)  have  been  explained  by  (those  ordained  on) 
the  birth  of  a  son. 

CHAPTER  XVI. 

1.  Now  (follow  the  rules   regarding)  legal   pro- 
ceedings. 

2.  Let  the  king  (or)  his  minister   transact   the 
business  on  the  bench. 

3.  When  two   (parties)  have  a  dispute,  let  him 
not  be  partial  to  one  of  them. 


20.  Gautama   XX,   10-14.     I  read   '  puwyahraddt/  instead  of 
'  pur«ahradaV  as  the  MSS.  and  Kn"sh«apa«dita  have.    The  passage 
of  the  Veda  referred  to  occurs  Rig-veda  X,  9,  i. 

21.  I.  e.   the   person  readmitted  shall  receive  all  the  various 
sacraments  just  like  a  new-born  child. 

XVI.  2.  Vishmilll,  72-73.  Kn'sh«apa»/ita  gives  a  second  expla* 
nation  of  the  Sutra,  which  also  appears  admissible,  '  Let  the  king 
transact  the  business  on  the  bench,  taking  counsel  (with  learned 
Br&hmawas  as  assessors);'  see  Vishmi  III,  72. 

3.  Translated  as  above  the  Sutra  is  nearly  equivalent  to  Gautama 


XVI,  7-  LEGAL    PROCEDURE.  79 

4.  Let  him  reason  properly  regarding  an  offence ; 
finally  the  offence  (will  become  evident  thereby). 

5.  He  who  properly  reasons  regarding  an  offence, 
in  accordance  with  the  sum  of  the  science  of  the 
first   two   castes,  is   equitable   towards   all  created 
beings. 

6.  And  let  him  protect  what  has  been  gained ; 

7.  (Likewise)  the  property  of  infants  (of  the)  royal 
(race). 

XI,  5.  But  the  phrase  'when  two  parties  have  a  dispute'  may 
also  indicate,  as  Krrsrmapa/zrfita  suggests,  that  the  king  or  judge 
shall  not  promote  litigation,  see  Gautama  XIII,  27.  As  Kr;sh»a- 
pa«<flta  states,  the  Sutra  may,  however,  mean  also, '  When  one  case 
is  being  argued,  let  him  not  begin  another  (without  finishing  the 
first);'  see  Manu  VIII,  43.  Owing  to  the  particular  nature  of  the 
Sutra  style  and  the  inclination  of  the  Brahrnanical  mind  to  double- 
entendres,  I  do  not  think  it  improbable  that  the  author  may  have 
intended,  both  in  this  and  in  the  preceding  Sutras,  that  his  words 
should  be  interpreted  in  two  ways. 

4.  Gautama  XI,   23-24.     I  divide  the  words  of  the  text,  as 
follows,  'yathasanam    (i.  e.    yathi-asanam)    apar&dhohi;   antena 
aparadha^,'  and  interpolate  syit  at  the  end  of  the  first  clause. 

5.  Kr*sh«apa«</ita  wrongly   divides   this  Sutra  into   two,  and 
wrongly  adopts  the  reading  of  MSS.  B.  and  E.,  consequently  he 
obtains  a  sense  only  by  the  most  astonishing  tricks  of  interpreta- 
tion.    I  read  with  MSS.  Bh.  and  F.,  yathasanam  aparadhohyjldya- 
varaayor  vidyantata-fc,  to  which  the  reading  of  I.  O.  913  Sdya- 
varwayor  vidhanataA  points  also.     The  meaning  of  the  expression, 
'  according  to  the  sum  of  the  science  of  the  first  two  castes,'  I  take 
to  be  according  to  the  rules  of  sacred  learning  and  of  the  mimawsS, 
which  is  peculiar  to  the  Brahraanas  and  of  logic  (anvikshiki)  and 
polity  (da/ttfeniti),  which  are  peculiar  to  or  at  least  recommended 
to  the  particular  attention  of  the  Kshatriyas. 

6.  I  read  with  MSS.  Bh.  and  F.,  sa/wpanna/w  £a  rakshayet.   I  con- 
sider this  Sutra  to  contain  an  admonition  addressed  to  the  king  for 
himself;  see  Manu  VII,  99.    Kn'sh«apa«<fita  and  B.  read  sapattraw 
/fca  rakshayet, '  Let  him  protect  that  which  is  attested  by  writings,' 
i.  e.  the  donations  of  former  kings,  attested  by  writings;  see  Vishnu 
III,  83. 

7.  Kr*sh»apa«<fita  thinks  that  the  rule  refers  to  the  property  of 


8O  VASISHTHA.  XVI,  8. 

8.  (Likewise  the  property)   of  persons   unfit  to 
transact   legal    business    (minors,   widows,   and    so 
forth). 

9.  But  if  (a  minor)  comes  of  age,  his  property 
must  be  made  over  to  him. 

10.  '  It  is  declared  in  the  Smmi  that  there  are 
three  kinds  of  proof  which  give  a  title  to  (property, 
viz.)  documents,  witnesses,  and  possession ;  (thereby) 
an  owner  may  recover  property  which  formerly  be- 
longed to  him  (but  was  lost).' 

11.  From  fields  through  which  (there  is  a  right 
of)  road  (a  space  sufficient  for  the  road)  must  be  set 
apart,  likewise  a  space  for  turning  (a  cart). 

12.  Near  new-built  houses  (and)  other  things  (of 
the  same  description  there  shall  be)  a  passage  three 
feet  broad. 

13.  In  a  dispute  about  a  house  or  a  field,  reliance 
(may  be  placed  on  the  depositions  of)  neighbours. 

14.  If  the  statements  of  the  neighbours  disagree, 
documents  (may  be  taken  as)  proof. 


the  infant  children  of  a  hostile  king  who  has  been  conquered  and 
slain.  It  is,  however,  not  improbable  that  it  has  a  wider  sense,  and 
exhorts  the  king  to  look  after  the  property  of  the  children  of  his 
predecessor  and  of  deceased  feudal  barons. 
8-9.   Gautama  X,  48 ;  Vishnu  III,  65. 

10.  Yi^wavalkya  II,  22. 

1 1.  Kr/sh«apa«^ita  quotes  in  illustration  of  this  Sutra  the  foltow- 
ing  passage  of  -Sahkha  and  Likhita :  '  In  a  field  through  which 
(there  is  a  right  of)  road,  (space)  for  the  road  must  be  set  apart,  and 
on  the  king's  high-road  a  space  sufficient  for  turning  a  chariot.' 

12.  Arthantareshu,  'near  other  things  (of  the  same  descrip- 
tion)/ means,  according  to  Kr/shwapaw^ta, '  near  pleasure-gardens 
and  the  like.'     No  doubt,  buildings  of  all  kinds,  fenced  or  walled 
gardens,  and  so  forth  are  meant     I  read  tripadama'tram. 

13.  Manu  VIII,  258,  262 ;  Y%wavalkya  II,  150, 152, 154. 


XVI,  20,  LEGAL   PROCEDURE.  8 1 


15.  If  conflicting  documents  are  produced,  reliance 
(may  be  placed)  on  (the  statements  of)  aged  (inhabi- 
tants) of  the  village  or  town,  and  on  (those  of)  guilds 
and  corporations  (of  artisans  or  traders). 

1 6.  Now  they  quote  also  (the  following  verse): 
'  Property  inherited  from  a  father,  a  thing  bought, 
a  pledge,  property  given  to  a  wife  after  marriage  by 
her  husband's  family,  a  gift,  property  obtained  for 
performing  a  sacrifice,  the  property  of  reunited  co- 
parceners, and  wages  as  the  eighth.' 

1 7.  Whatever  belonging  to  these  (eight  kinds  of 
property)  has  been  enjoyed  (by  another  person)  for 
ten  years  continuously  (is  lost  to  the  owner). 

1 8.  They  quote  also  (a  verse)  on  the  other  side*: 
'A  pledge,  a  boundary,  and  the  property  of  minors,  an 
(open)  deposit,  a  sealed  deposit,  women,  the  property 
of  a  king,  (and)  the  wealth  of  a  6rotriya  are  not  lost 
by  being  enjoyed  (by  others).' 

19.  Property  entirely  given  up  (by  its  owner)  goes 
to  the  king. 

20.  If  it  be  otherwise,  the  king  with  his  ministers 
and  the  citizens  shall  administer  it. 


15.  Manu  VIII,  259. 

1 6.  In  translating  anvSdheya  by  'property  given  to  a  wife  by 
her  husband  or  his  family  after  marriage,'  I  have  followed  K«sh»a- 
pa»<fita's  explanation.    It  may,  however,  mean  also  'a  deposit  to  be 
delivered  to  a  third  person'  (anvahita  or  anvadhi).     Pratigraha, 
'a  gift,'  is  elsewhere  explained  as  'property  promised,  but  not 
actually  given.' 

1 7 .  Ya^nnvalkya  II,  2 4 ;  see  also  Vishnu  V,  1 8 7 ;  Manu  VIII,  148. 

1 8.  Identical  with  Manu  VIII,  149  ',  Ya^navalkya  II,  25. 

19.  Manu  VIII,  30. 

20.  '  If  it  be  otherwise,'  i.  e.  if  the  owner  gave  his  property 
up  temporarily  only,  e.  g.  went  on  a  journey  or  a  pilgrimage,  leaving 
it  without  anybody  to  take  care  of. 

G 


82  VASISHTtfA.  XVI,  21. 

21.  A  king  will  be  superior  even  to  Brahman  if 
he  lives  surrounded  by  servants  (who  are  keen-eyed) 
like  vultures. 

22.  But  a  king  will  not  be  exalted  if  he  lives  sur- 
rounded by  servants  (who  are  greedy)  like  vultures. 

23.  Let  him  live  surrounded  by  servants  (who  are 
keen-eyed)  like  vultures,  let  him  not  be  a  vulture 
surrounded  by  vultures. 

24.  For  through  his  servants  blemishes  become 
manifest  (in  his  kingdom), 

25.  (Such  as)  theft,  robbery,  oppression,  and  (so 
forth). 

26.  Therefore  let  him  question  his  servants  before- 
hand. 

27.  Now  (follow  the  rules  regarding)  witnesses  : 

28.  6rotriyas,  men  of  unblemished  form,  of  good 
character,  men  who  are  holy  and  love  truth  (are  fit 
to  be)  witnesses, 

29.  Or  (men  of)  any  (caste  may  give  evidence) 
regarding  (men  of)  any  (other  caste). 

30.  Let  him  make  women   witnesses  regarding 
women ;  for  twice-born  men  twice-born  men  of  the 
same  caste  (shall  be  witnesses),  and  good  -Sudras  for 
.Sudras,  and  men  of  low  birth  for  low-caste  men. 

31.  Now  they  quote  also  (the  following  verse): 
'  A  son  need  not  pay  money  due  by  a  surety,  any- 
thing idly  promised,  money  due  for  losses  at  play 
or  for  spirituous  liquor,  nor  what  remains  unpaid  of 
a  fine  or  a  toll.' 

32.  'Depose,  O  witness,  according  to  the  truth  ; 
expecting  thy  answer,  thy  ancestors  hang  in  suspense ; 

28.  Vish«u  VIII,  8;  Ya^wavalkya  II,  68;  Maim  VIII,  62-63. 

29.  Y%«avalkya  II,  69.  30.   Manu  VIII,  68. 
31.  VishmiVI,  41;  Manu  VIII,  159;  Y%wavalkya  II,  47. 


XVJ,  36.  LEGAL    PROCEDURE.  83 

(in  accordance  with  its  truth  or  falsehood)  they  will 
rise  (to  heaven)  or  fall  (into  hell).' 

33.  '  Naked   and   shorn,  tormented  with  hunger 
and  thirst,  and  deprived  of  sight  shall  the  man  who 
gives  false  evidence  go  with  a  potsherd  to  beg  food 
at  the  door  of  his  enemy.' 

34.  '  He  kills  five  by  false  testimony  regarding  a 
maiden ;    he  kills  ten  by  false  testimony  regarding 
kine ;  he  kills  a  hundred  by  false  evidence  regarding 
a  horse,  and  a  thousand  by  false  evidence  regarding 
a  man.' 

35.  (Men)  may  speak  an  untruth  at  the  time  of 
marriage,  during  dalliance,  when  their  lives  are  in 
danger  or  the  loss  of  their  whole  property  is  immi- 
nent, and  for  the  sake  of  a  Brahmawa ;  they  declare 
that  an  untruth  spoken  in  these  five  cases  does  not 
make  (the  speaker)  an  outcast. 

36.  Those  who  give  partial  evidence  in  a  judicial 
proceeding  for  the  sake  of  a  relative  or  for  money, 
deprive  the  ancestors  of  their  spiritual  family  and 
those  of  their  natural  family  of  their  place  in  heaven. 

33.  Identical  with  Manu  VIII,  93. 

34.  Identical  with  Marra  VIII,  98.     Regarding  the  explanation 
of  the  words  'he  kills,'  sec  Mann  VIII,  97,  and  Haradatta  on 
Gautama  XIII,  14. 

35.  Gautama  XXIII,   29.     Between   this   and   the  preceding 
Sutras  the  MSS.  as  well  as  Kr/sh«apan<fita  insert  another  one, 
which  is  so  corrupt  that  I  arri  unable  to  translate  it     Kr*shf*apaw- 
rfita's  explanation  is  opposed  to  all  rules  of  interpretation,  and  not 
worth  giving. 

36.  This  verse,  too,  is  corrupt,  though  the  general  sense  is  not 
doubtful.    I  read  sva^anasyarthe  yadi  varthahetoA  pakshimyewaiva 
vadanti  karyam— Iff  -jabdavawwasya  kulasya  purvan  gvargaathitaTn- 
stanapi  patayanti.    '  The  ancestors  of  their  spiritual  family,'  i.  e.  the 
teacher,  the  teacher's  teacher,  and  so  forth. 

G    2 


84  VASISHIWA.  xvn,  T. 


CHAPTER  XVII. 

1.  The  father  throws  his  debts  on  the  (son)  and 
obtains  immortality  if  he  sees  the  face  of  a  living 
son. 

2.  It  is  declared  in  the  Veda,  '  Endless  are  the 
worlds  of  those  who  have  sons ;  there  is  no  place  for 
the  man  who  is  destitute  of  male  offspring.' 

3.  There   is   a   curse  (in   the  Veda),  '  May   our 
enemies  be  destitute  of  offspring.' 

4.  There  is  also  (the  following)  passage  of  the 
Veda,   '  May    I    obtain,  O    Agni,    immortality    by 
offspring.' 

5.  '  Through  a  son  he  conquers  the  worlds,  through 
a  grandson  he  obtains  immortality,  but  through  his 
son's  grandson  he  gains  the  world  of  the  sun.' 

6.  There  is  a  dispute  (among   the  wise;   some 
say),  'The  son  belongs  to  the  husband  of  the  wife;' 
(and  some  say),  '  The  son  belongs  to  the  begetter.' 

7.  With  respect  to  this  (matter)  they  quote  also 
on  both  sides  verses  like  the  following  : 

8.  (Some  say),  '  If  (one  man's)  bull  were  to  beget 
a  hundred  calves  on  another  man's  cows,  they  would 
belong  to  the  owner  of  the  cows ;  in  vain  would  the 
bull  have  spent  his  strength.' 

XVII.  i.   Identical  with  Vishwu  XV,  45 ;  Manu  IX,  107  ;  Cole- 
brooke  V,  Dig.  CCCIV. 

2.  The  latter  part  of  the  quotation  occurs  Aitareya-brahma^a 

VII,  3>  9- 

3.  Rig-veda  I,  21,5. 

4.  Rig-veda  V,  4,  10;  Taittirtya-sawhita  I,  4,  46,  i. 

5.  Identical  with  Manu  IX,  137,  and  Vishwu  XV,  46. 

6.  The  same  point  is  argued  Manu  IX,  31-56. 
8.   Identical  with  Manu  IX,  50. 


XVII,  is.  INHERITANCE.  85 

9.  (Others  say),  'Carefully  watch  the  procreation 
of  your  offspring,  lest  strangers  sow  seed  on  your 
soil;    in   the   next  world   the   son  belongs   to  the 
begetter;    (by  carelessness)  a  husband  makes  (the 
possession  of)  offspring  in  vain.' 

10.  If  amongst  many  brothers  who  are  begotten 
by  one  father,  one  have  a  son,  they  all  have  offspring 
through  that  son ;  thus  says  the  Veda. 

IT.  If  among  many  wives  of  one  husband,  one 
have  a  son,  they  all  have  offspring  through  that  son; 
thus  says  the  Veda. 

12.  Twelve  (kinds  of)  sons  only  are  noticed  by 
the  ancients. 

13.  The  first  (among  these  is  the  son)  begotten 
by  the  husband  himself  on  his  legally  married  wife. 

14.  The  second  is  the  son  of  a  wife  (who  is  be- 
gotten) on  failure  of  the  (first)  on  a  (wife  or  widow 
duly)  authorised  (thereto,  by  a  kinsman). 

15.  The  third  is  an  appointed  daughter. 

9.  Apastaraba  II,  6,  13,  7. 

10.  Vishmi  XV,  42.  n.  Vishwu  XV,  41. 

12.  Colebrooke  V,  Dig.  CXCII1;  Vishnu  XV,  i.     Elsewhere 
the  expression  purawadrish/a^, '  noticed  by  the  ancients,'  has  been 
taken  to  mean  '  seen  in  the  Purawa '  ('  the  holy  writ,'  Colebrooke). 

13.  Colebrooke  V,  Dig.  CXCIII ;  Vishmi  XV,  2. 

14.  Colebrooke  V,  Dig.  CCXXX;  Vishnu  XV,  3. 

15.  Colebrooke  V,  Dig.  CCIII ;  Mitakshara  I,  n,  3;  Vyava- 
hara  Mayukha  IV,  4,  43.     The  curious  fact  that  Vasish/Aa  here 
calls  the  appointed  daughter  a  son  may  perhaps  be  explained  by 
a  custom  which,  though  rarely  practised,  still  occurs  in  Kajrnir, 
and  by  which  a  brotherless  maiden  is  given  a  male  name.     A  his- 
torical instance  of  this  kind  is  mentioned  in  the  R%utarahgi«!, 
where  it  is  stated  that  Kalyd«adevi,  princess  of  Gau</a  and  wife 
of  king  Gayapu/a,  was  called  by  her  father  Kalya«amalla.    When 
I  collated  this  passage  with  the  help  of  a  Kajmirian,  I  was  told 
that  a  certain  Brahmawa,  still  living  in  .Srinagar,  had  changed  the 


86  VASISH77JA.  XVII,  i6. 

1 6.  It  is  declared  in  the  Veda,  'A  maiden  who 
has  no  brothers  comes  back  to  the  male  ancestors 
(of  her  own  family) ;  returning  she  becomes  their  son.' 

1 7.  With  reference  to  this  (matter  there  is)  a  verse 
(to  be  spoken  by  the  father  when  appointing  his 
daughter),  '  I  shall  give  thee  a  brotherless  damsel, 
decked  with   ornaments ;   the  son  whom   she  may 
bear,  shall  be  my  son.' 

1 8.  The  fourth  is  the  son  of  a  remarried"  woman. 

19.  She  is  called  remarried  (punarbhu)who  leaving 
the  husband  of  her  youth,  and  having  lived  with 
others,  re-enters  his  family ; 

20.  And  she  is  called  remarried  who  leaving  an 
impotent,  outcast  or  mad  husband,  or  after  the  death 
of  her  husband  takes  another  lord. 

2 1 .  The  fifth  is  the  son  of  an  unmarried  damsel. 

22.  They  declare  that  the  son  whom  an  unmarried 
damsel  produces  through  lust  in  her  father's  house, 
is  the  son  of  his  maternal  grandfather. 


name  of  his  only  child,  a  daughter  called  Amri,  to  the  corresponding 
masculine  form,  Amar^,  in  order  to  secure  to  himself  through  her 
the  same  spiritual  benefits  as  if  he  had  a  son.  It  seems  to  me  not 
improbable  that  VasishMa's  Sutra  alludes  to  the  same  legal  fiction, 
and  that  he  recommends  in  the  first  instance  that  the  father  is  to 
make  his  daughter  a  son  by  changing  her  name,  and  next  to  secure 
for  himself  her  son,  by  the  verse  quoted  Sutra  17. 

16.  ColebrookeV,  Dig.  CCIII,  where  the  preceding  Sutra  has 
been  placed  after  this.     Compare  Rig-veda  1, 124,  5. 

17.  Cojebrooke  V,  Dig.  CCXVI;  Mitakshard  I,  u,  3 ;  Ddya- 
bh^ga  X,  4;  Vyavahara  Mayfikha  IV,  4,  43 ;  Vishmi  XV,  5. 

1 8.  Vishnu  XV,  7. 

19.  Narada  XII,  48  (Jolly),  where,  however,  kaumara/r,  patim 
has  been  wrongly  translated  by  '  an  infant  husband.' 

20.  Manu  IX,  175. 

21.  ColebrookeV,  Dig.  CCLIX;  Vishmj  XV,  TO. 

22.  ColebrookeV,  Dig.  CCLIX;  Viahwu  XV,  u. 


XVII,  33-  INHERITANCE.  87 

23.  Now  they  quote  also  (the  following  verse): 
'  If  an  unmarried  daughter  bear  a  son  begotten  by 
a  man  of  equal  caste,  the  maternal  grandfather  has 
a  son  through  him  ;  he  shall  offer  the  funeral  cake, 
and  take  the  wealth  (of  his  grandfather).' 

24.  (A  male  child)  secretly  born  in  the  house  is 
the  sixth. 

25.  They  declare  that  these  (six)  are  heirs  and 
kinsmen,  preservers  from  a  great  danger. 

26.  Now  among  those  (sons)  who  are  not  heirs, 
but  kinsmen,  the  first  is  he  who  is  received  with 
a  pregnant  bride. 

27.  (The  son  of  a  damsel)  who  is  married  pregnant 
(is  called)  a  son  received  with  the  bride  (sahofl^a). 

28.  The  second  is  the  adopted  son, 

29.  (He)  whom  his  father  and  his  mother  give 
(in  adoption). 

30.  (The  son)  bought  is  the  third. 

31.  That  is  explained  by  (the  story  of)  Suna/i- 


32.  '  Hari^andra,   forsooth,    was    a    king.      He 
bought  the  son  of  Aflgarta  Sauyavasi. 

33.  The  fourth  is  (the  son)  self-given. 

24.  Vishnu  XV,  13. 

25.  'From  a  great  danger/  i.  e.  'from  the  danger  'of  losing 
heaven  through  failure  of  the  funeral  oblations.' 

26.  Vishnu  XV,  15.  28.  Vishnu  XV,  18. 
29.   Vishmi  XV,  19.                                   3°-  Vishnu  XV,  20. 

32.  The  MSS.  and  editions  read  the  last  word  of  the  Sutra  as 
follows:  B.  vikriyya;  Ben.  ed.  vikriya;  Bh.  E.  F.  vikradya;  Calc, 
ed.  and  I.  O.  913  vikrayya  svayaw  kritavan.     I  believe  that,  as 
the  letters  £a  and  va'are  constantly  mistaken  by  the  copyists  the 
one  for  the  other,  the  original  reading  was  £ikraya.     Regarding 
the  story  told  in  this  Sutra  and  continued  below,  Sutra  35,  see 
Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  pp.  408-416 
and  573-588. 

33.  Vishnu  XV,  22. 


88  vASisnr/fA.  xvn,  34. 

34.    That  is  (likewise)  explained  by  (the  story  of) 


35.  *  .SiinaAyepa,  forsooth,  when  tied  to  the  sacri- 
ficial stake,  praised  the  gods  ;  there  the  gods  loosened 
his  bonds.     To  him  spoke  (each  of)  the  officiating 
priests,  "  He  shall  be  my  son."     He  did  not  agree 
to  their  (request.    Then)  they  made  him  make  (this) 
agreement,  "  He  shall  be  the  son  of  him  whom  he 
chooses."     Vi.rvcimitra  was  the  Hotrt  priest  at  that 
(sacrifice).     He  became  his  son.' 

36.  The  son  cast  off  is  the  fifth. 

37.  (He  is  called  so)  who,  cast  off  by  his  father 
and  his  mother,  is  received  (as  a  son). 

38.  They  declare  that  the  son  of  a  woman  of  the 
^udra  caste  is  the  sixth.     These  (six)  are  kinsmen, 
not  heirs. 

39.  Now  they  quote  also  (the  following   rule)  : 
'  These   (last-mentioned)  six  (sons)   shall   take   the 
heritage  of  him  who  has  no  heir  belonging  to  the 
first-mentioned  six  (classes). 

40.  Now  (follow  the  rules  regarding)  the  partition 
of  the  (paternal)  estate  among  brothers  : 

41.  And  (let  it  be  delayed)  until  those  (widows) 
who  have   no  offspring,  (but   are   supposed  to  be 
pregnant),  bear  sons. 

42.  Let  the  eldest  take  a  double  share, 

43.  And  a  tithe  of  the  kine  and  horses. 

36-37.   ColebrookeV,  Dig.  CCXC;  Vishwu  XV,  24-25. 
38.  Colebrooke  V,  Dig.  CCXCII;  Dattaka^andrika  V,  14  ;  Vishmi 
XVII,  27;  Manu  IX,  178-179;  Gautama  XXVIII,  39. 

40.  ColebrookeV,  Dig.  L;  Vyavaha*ra  Mayukha  IV,  4,  37. 

41.  Colebrooke  V,  Dig.  CXVII  ;  VyavaharaMayiikha  IV,  4,  37. 
42-45.    ColebrookeV,  Dig.  L;   Dayabhaga  II,  41;    Gautama 

XXVIII,  9  and  5-7. 


XVII,  55.  INHERITANCE.  89 

44.  The  goats,  the  sheep,  and  the  house  belong 
to  the  youngest, 

45.  Black  iron,  the  utensils,  and  the  furniture  to 
the  middlemost. 

46.  Let  the  daughters  divide  the  nuptial  present 
of  their  mother. 

47.  If  a  Brahmawa  has  issue  by  wives  belonging 
to   the    Brahmawa,    Kshatriya,   and  Vai.$ya    classes 
respectively, 

48.  The  son  of  the  Brahmawa  wife  shall  receive 
three  shares, 

49.  The  son  of  the  Kshatriya  wife  two  shares, 

50.  The  other  (sons)  shall  inherit  equal  shares. 

51.  And   if   one    of  the   (brothers)    has    gained 
something  by  his  own  (effort),  he  shall  receive  a 
double  share. 

52.  But  those  who  have  entered  a  different  order 
receive  no  share, 

53.  Nor  (those   who  are)  eunuchs,  madmen,  or 
outcasts. 

54.  Eunuchs    and   madmen    (have    a   claim   to) 
maintenance. 

55.  The  widow  of  a  deceased  person  shall  sleep 

46.    Colebrooke  V,  Dig.  CCCCXCII;   DayabMga  IV,  2,  15; 
VishmiXVII,  21. 

47-50.   Colebrooke  V,  Dig.  CLIV;  Vishmi  XVIII,  1-5. 

51.  Colebrooke  V,  Dig.  LXXV,  CXXXVIII,  CCCLVI;  Daya- 
bblga  II,  41 ;  Vyavah£ra  Mayukha  IV,  7, 8.  '  By  his  own  effort,'  i.e. 
by  learning  or  disputations  with  learned  men,  by  bravery  in  battle,  &c. 

52.  Colebrooke  V,  Dig.  CCCXXXVIII ;  Mitakshard  II,  8,  7; 
!°j  3  »'  VyavahSra  Mayukha  IV,  u,  5.     The  persons  intended  are 
a  perpetual  student,  a  hermit,  and  ascetic. 

53.  VyavahSra  Mayukha  IV,  n,  10. 

54.  Vyavaha"ra  Mayukha  IV,  n,  10  ;  Vishmi  XV,  33. 

55.  'Practising  religious  vows,'  i.e.  'eating  only  once  a  day, 
and  so  forth.' — Kr*sh»apa«rfita. 


9O  VASISH7V/A.  XVII,  56. 

on  the  ground  during  six  months,  practising  religious 
vows  and  abstaining  from  pungent  condiments  and 
salt. 

56.  After  the  completion  of  six  months  she  shall 
bathe,  and  offer  a  funeral  oblation  to  her  husband. 
(Then)  her  father  or  her  brother  shall  assemble  the 
Gurus  who  taught  or  sacrificed  (for  the  deceased) 
and  his  relatives,  and  shall  appoint  her  (to  raise  issue 
to  her  deceased  husband). 

5  7.  Let  him  not  appoint  a  (widow  who  is)  mad, 
ill-conducted,  or  diseased. 

58.  Nor  one  who  is  very  aged. 

59.  Sixteen  years  (after  maturity  is  the  period 
for  appointing  a  widow)  ; 

60.  Nor  (shall  an  appointment  be  made)  if  the 
(male  entitled  to  approach  the  widow)  is  sickly. 

6 1.  Let  him  approach  (the  widow)  in  the  muhurta 
sacred  to  Pra^apati,  (behaving)  like  a  husband,  without 
(amorously)  dallying  with  her,  and  without  abusing 
or  ill-treating  her. 

62.  Let  her  obtain  (the  expenses  for)  food,  raiment, 
baths,  and  unguents  from  (the  estate  of)  her  former 
(husband). 

63.  They  declare  that  a  son  begotten  on  (a  widow 
who  has)  not  been  (duly)  appointed,  belongs  to  the 
begetter. 


56.  Gautama  XVHI,  4-7.     The  Gurus  intended  are  the  teacher, 
sub-teachers  (upadhyaya),  and  officiating  priests. 

57.  Av&yam,  '  ill-conducted,'  may  also  mean  '  out  of  her  mind 
through  grief  or  any  other  passion.'     The  former  explanation  has 
been  adopted  by  Krzsrmapa»</ita,  whom  I  have  followed  above. 

61.   Manu  IX,  60.   Regarding  the  muhurta  sacred  to  Pra^apati, 
see  above,  XII,  47. 

63.   Gautama  XVIII,  9-12. 


XVII,  70.  INHERITANCE.  9  j 

64.  If  she  was  (appointed,  the  child  belongs)  to 
both  the  males  connected  with  the  appointment. 

65.  No  appointment  (shall  be  made)  through  a 
desire  to  obtain  the  estate. 

66.  Some  say, '  Or,  one  may  appoint  (a  widow  out 
of  covetousness),  after  imposing  a  penance.1 

67.  A   maiden   who   has   attained   puberty  shall 
wait  for  three  years. 

68.  After  three  years  (have  passed),  she  may  take 
a  husband  of  equal  caste. 

69.  Now  they  quote  also  (the  following  verses) : 
'  But  if  through  a  father's  negligence  a  maiden  is 
here  given  away  after  the  suitable  age  has  passed, 
she  who  was  waiting  (for  a  husband)  destroys  him 
who  gives  her  away,  just  as  the  fee  which  is  paid 
too  late  to  the  teacher  (destroys  the  pupil).' 

70.  '  Out  of  fear  of  the  appearance  of  the  menses 
let  the  father  marry  his  daughter  while  she  still  runs 
about  naked.     For  if  she  stays  (in  the  house)  after 
the  age  of  puberty,  sin  falls  on  the  father.' 


64.  Gautama  XVIII,  13.  'To  both  the  males  connected  with 
the  appointment/  i.e.  to  the  deceased  husband  for  whose  sake 
the  appointment  is  made,  and  to  the  natural  father  of  the  child,  to 
whom  the  widow  is  made  over. 

6g.  Colebrooke,  Mitdkshard  II,  i,  n.  Kr/sh»apa««fita  thinks 
that  the  Sutra  forbids  an  appointment  which  is  made  with  the  inten- 
tion to  secure  the  estate  or  a  share  of  the  estate  of  the  natural 
father,  from  whom  the  kshetra^a  son  inherits  also  (Y%navalkya 
II,  127).  But  it  seems  equally  probable  that  it  is  intended  to  pre- 
vent a  widow  from  agreeing  to  an  appointment  in  order  to  obtain 
control  over  her  husband's  estate. 

66.  Kr/shwapaw/fita  thinks  that  the  rule  refers  to  all  cases  of 
appointment. 

67-68.   Vishnu  XXIV,  40,  and  note. 

70.   Gautama  XVIII,  23. 


92  VASISH7HA.  XVII,  71. 

71.  'As  often  as  the  courses  of  a  maiden,  who  is 
filled  with  desire,  and  demanded  in  marriage  by  men 
of  equal  caste,  recur,  so  often  her  father  and  her 
mother  are  guilty  of  (the  crime  of)  slaying  an  embryo; 
that  is  a  rule  of  the  sacred  law.' 

72.  '  If  the  betrothed  of  a  maiden  die  after  she 
has  been  promised  to  him  verbally,  and  by  (a  libation 
of)  water,  but  before  she  was  married  with  (the  reci- 
tation of)  sacred  texts,  she  belongs  to  her  father 
alone.' 

73.  '  If  a  damsel  has  been  abducted  by  force,  and 
not  been  wedded  with  sacred  texts,  she  may  lawfully 
be  given  to  another  man ;  she  is  even  like  a  maiden.' 

74.  '  If  a  damsel  at  the  death  of  her  husband  had 
been  merely  wedded  by  (the  recitation  of)  sacred 
texts,  and  if  the  marriage  had  not  been  consummated, 
she  may  be  married  again.' 

75.  The  wife  of  an  emigrant  shall  wait  for  five  years. 

76.  After  five  years  (have  passed),  she  may  go 
(to  seek)  her  husband. 

77.  If  for  reasons  connected  with  spiritual  or  with 
money  matters  she  be  unwilling  to  leave  her  home, 
she  must  act  in  the  same  manner  as  if  (her  husband 
were)  dead. 

78.  In  this  manner  a  wife  of  the  Brahma#a  caste 
who  has  issue  (shall  wait)  five  years,  and  one  who 
has  no  issue,  four  years ;   a  wife  of  the  Kshatriya 
caste  who  has  issue,  five  years,  and  one  who  has  no 
issue,  three  years ;   a  wife  of  the  Vai^ya  caste  who 

71.  Colebrooke  IV,  Dig.  XVI;  Dayabhdga  XI,  a,  6;  Ya^wa- 
v  alky  a  I,  64. 

72.  Colebrooke  IV,  Dig.  CLXXIV. 

75-76.   Colebrooke  IV,  Dig.  CLVI,  where  the  Stitras  have  been 
altered  intentionally;  Gautama  XVIII,  15-12. 


XVII,  86.  INHERITANCE.  93 

has  issue,  four  years,  and  one  who  has  no  issue,  two 
years ;  a  wife  of  the  .Sudra  caste  who  has  issue,  three 
years,  and  one  who  has  no  issue,  one  year. 

79.  After  that  among  those  who  are  united  (with 
her  husband)   in   interest,  or   by  birth,  or   by   the 
funeral  cake,  or  by  libations  of  water,  or  by  descent 
from  the  same  family,  each  earlier  named  person  is 
more  venerable  than  the  following  ones. 

80.  But  while  a  member  of  her  family  is  living, 
she  shall  certainly  not  go  to  a  stranger. 

8 1.  Let  the  Sapi^as  or  the  subsidiary  sons  divide 
the  heritage  of  him  who  has  no  heir  of  the  first- 
mentioned  six  kinds. 

82.  On  failure  of  them  the  spiritual  teacher  and 
a  pupil  shall  take  the  inheritance. 

83.  On  failure  of  those  two  the  king  inherits. 

84.  But  let  the  king  not  take  (the  estate)  of  a 
Brahma/za. 

85.  For  the  property  of  a  BrAhmawa  is  a  terrible 
poison. 

86.  '  Poison  they  do  not  call  the  (worst)  poison : 
the  property  of  a  Brdhmawa  is  said  to  be  the  (most 
destructive)  poison.   Poison  destroys  only  one  person, 
but  the  property  of  a  Brahmawa  (him  who  takes  it) 
together  with  sons  and  grandsons.' 

79.  The  persons  intended  are,  (i)  brothers  united  in  interest 
with  her  husband  and  other  coparceners,  (2)  separated  brothers  of 
the  husband,  (3)  separated  blood-relations  of  the  husband  within 
six  degrees,  (4)  separated  blood-relations  of  the  husband  within 
fourteen  degrees,  and  (5)  persons  bearing  the  same  family  name 
or,  in  the  case  of  Brahma«as,  descended  from  the  same  7?/shi. 

8 1.  Gautama  XXV1I1,  21;  Vishwu  XVII,  10.     The  subsidiary 
sons  are  those  mentioned  above,  26-38,  who  under  ordinary  cir- 
cumstances do  not  inherit ;  see  also  above,  Sutra  39,  and  Gautama 
XXVIII,  34. 

82.  Apaslamba  II,  6, 14,  3.  83-84.   Vish«u  XVII,  13. 


94  VASiSHrffA.  xvn,  87. 

87.    He  should  give  it  to  men  who  are  well  versed 
in  the  three  Vcdas. 

CHAPTER  XVIII. 

1 .  They  declare  that  the  offspring  of  a  .Sftdra  and  of 
a  female  of  the  Brahmawa  caste  becomes  a  A'aWala, 

2.  (That  of  a  -Sudra  and)  of  a  female  of  the  Ksha- 
triya  caste,  a  Varna, 

3.  (That  of  a  .Sildra  and)  of  a  female  of  the  Vai-fya 
caste,  an  Antyavasayin. 

4.  They  declare   that   the  (son)  begotten   by  a 
Vaisya  on  a  female  of  the  Brahma^a  caste  becomes 
a  Ramaka, 

5.  (The  son  begotten  by  the  same)  on  a  female  of 
the  Kshatriya  caste,  a  Pulkasa. 

6.  They  declare   that  the   (son)  begotten   by   a 
Kshatriya  on  a  female  of  the  Brahma^a  caste  becomes 
a  Suta. 

7.  Now  they  quote  also  (the  following  verse) : 
'  One  may  know  by  their  deeds  those  who  have  been 
begotten  secretly,  and  to  whom  the  stigma  of  springing 
from  unions  in  the  inverse  order  of  the  castes  attaches, 
because  they  are  destitute  of  virtue  and  good  conduct.' 

87.  Vishnu  XVII,  14. 

XVIII.  i.  Vishmi  XVI,  6. 

4.  Kmhwapaffttfta  reads  Romaka, 'a  Roman,'  for  R&maka, 
and  the  B.  MS.  supports  him.  The  other  MSS.,  including  I.  O. 
913,  give  tht  reading  adopted  above.  I  prefer  it,  as  there  is  no 
reason  to  assume  that  the  Vasish/Aa  Dharmajastra  belongs  to  the 
late  period  when  the  Hindus  had  become  aware  of  the  existence  of 
the  Roman  empire.  On  the  other  hand,  it  may  be  urged  that 
Romaka  is  a  correction  which  would  easily  suggest  itself  to  a 
Pandit,  who  was  unable  to  find  a  parallel  passage  in  which  the 
word  Ramaka  occurs. 

6.  Vishmi  XVI,  6.  7.   Manu  X,  40. 


XVIII,  16.  MIXED   CASTES.  95 

8.  (Children)  begotten  by  Brdhma»as,  Kshatriyaa, 
and  Vai^yas  on  females  of  the  next  lower,  second 
lower,  and  third  lower  castes  become  (respectively) 
AmbashAfcas,  Ugras,  and  Nishadas. 

9.  (The   son   of  a   Brahmana   and)  of  a  .Sudra 
woman  (is)  a  Para^ava. 

10.  They  declare  that  the  condition  of  a  Parana va 
is  that  of  one  who,  though  living,  is  (as  impure)  as 
a  corpse. 

11.  Some  call  that  .Sudra  race  a  burial-ground 

12.  Therefore  (the  Veda)  must  not  be  recited  in 
the  presence  of  a  6*udra. 

13.  Now  they  quote  also  the  (following)  verses, 
which  Yama  proclaimed : 

'  The  wicked  .Sudra-race  is  manifestly  a  burial- 
ground.  Therefore  (the  Veda)  must  never  be  recited 
in  the  presence  of  a  .Sudra/ 

14.  '  Let  him  not  give  advice  to  a  .Sudra,  nor  what 
remains  from  his  table,  nor  (remnants  of)  offerings 
(to  the  gods) ;  nor  let  him  explain  the  holy  law  to 
such  a  man,  nor  order  him  (to  perform)  a  penance.' 

15.  'He  who  declares  the  law  to  such  a  man,  and 
he  who  instructs  him  in  (the  mode  of)  expiating  (sin), 
sinks  together  with  that  very  man  into  the  dreadful 
hell,  (called)  Asa^vrzta.' 

1 6.  'If  ever  a  worm  is  produced  in  an  open  wound 
(on  his  body),  he  shall  purify  himself  by  the  Pra^a- 
patya  penance,  and  give  gold,  a  cow,  (and)  a  garment 
as  presents  (to  Brahma»as).' 

8.    Gautama  IV,  16. 

10.  I  omit  the  words  Java  iti  mrrtakhyi,  'a corpse  is  another 
name  for  one  who  has  died/  as  an  interpolation. 

ri.  Apastamba  I,  3,  9,  9.  ia,  Vishnu  XXX,  14. 

14-15.   Identical  with  Manu  IV,  80-81. 

1 6.   A  Pr%apatya  penance,  i.  e.  a  KrifcWra,  see  below,  XXI,  20. 


96  VASTSHTFA.  XVIII,  17. 


17.  Let  him  not  approach  a  wife  of  the 
caste  after  he  has  built  the  fire-altar  for  a  6rauta- 
sacrifice. 

1 8.  For  a  .Sudra-wife  who  belongs  to  the  black 
race,  (is  espoused)  for  pleasure,  not  in  order  to  fulfil 
the  law. 

CHAPTER  XIX. 

1 .  The  particular  duty  of  a  king  is  to  protect  (all) 
beings ;   by  fulfilling  it  (he  obtains)  success  (in  this 
world  and  in  the  next). 

2.  Those  learned  (in  the  sacred  law)  declare  that 
to  be  free  from  fear  and  pity  is,  indeed,  a  life-long 
sacrificial   session   (sattra,  to  be  performed  by  the 
king). 

3.  Therefore  let  him  appoint  a  domestic  priest 
to  (perform  the  rites)  obligatory  on  the   order   of 
householders. 

4.  It  is  declared  in  the  Veda,  '  A  realm  where  a 
Brahmawa  is  appointed  domestic  priest,  prospers ; ' 

5.  For  thus  both  (the  special  duties  of  a  king  and 
those  of  a  householder)  will  be  fulfilled, 

6.  And  (the  king  alone  is)  unable  (to  do  both). 

7.  Let  the  king,  paying  attention  to  all  the  laws 
of    countries,    (subdivisions    of)   castes    (£"ati)    and 
families,  make   the   four   castes  (van/a)  fulfil  their 
(respective)  particular  duties. 

The  verse  belongs  rather  to  the  section  on  penances,  and  seems  to 
have  been  entered  here  merely  because  it  stood  in  Yatna's  text 
with  the  other  two,  and  the  author,  to  use  a  homely  Indian  com- 
parison, '  did  not  disdain  to  catch  a  fish,  though  he  went  to  fetch 
water.' 

XIX.  i.  Vishmi  III,  2.  2.   Manu  VIII,  306. 

3.  Vishnu  III,  70.  4.   Gautama  XI,  14. 

7.  Vishnu  III,  3  :  Gautama  XI,  20. 


XIX,  rg.  DUTIES   OF   A    KING. 


97 


8.  Let  him  punish  those  who  stray  from  (the  path 
of  duty). 

9.  But  punishment  must  be  awarded  in  cases  of 
assault  and  abuse  after  (due  consideration  of)  the 
particular   place   and   time   (where    and   when   the 
offence  was  committed),  of  the  duties,  age,  learning 
(of  the  parties),  and  the  seat  (of  the  injury), 

10.  In    accordance  with   (the    precepts  of)   the 
(sacred)  records  and  with  precedents. 

11.  Let  him  not  injure  trees  that  bear  fruit  or 
flowers. 

12.  (But)  he  may  injure  them  in  order  to  extend 
cultivation  and  (for  sacrifices). 

1 3.  The  measures  and  weights  of  objects  necessary 
for  households  must  be  guarded  (against  falsification). 

14.  Let  him  not  take  property  for  his  own  use 
from  (the  inhabitants  of)  his  realm. 

15.  The  measures  and  price  (of  such  property) 
only  shall  be  liable  to  deductions  (in  the  shape  of 
taxes), 

8.  Vishmi  III,  37. 

9.  Gautama  XII,  51.    Krzsh«apaWita  has  two  Sutras  instead  of 
one,  and  reads  the  second  hi/nsaknwayoA  kalpa^.    The  majority  of 
the  MSS.  have,  however,  kalpa"(^),  which  I  consider  to  be  a  mistake 
for  kalpya^, '  must  be  awarded.' 

11.  Vishmi  V,  55-56.    The  meaning  of  the  Sutra  is  that  the 
king  is  to  punish  those  who  commit  such  acts. 

12.  The  explicit  permission  to  cut  down  trees  for  sacrificial 
purposes  is  given  Vish«u  LI,  63. 

13.  Manu  Vin,  403. 

14-15.  The  translation  of  these  two  Sutras  is  not  certain, 
because  the  words  nfhdra  and  naiharika  are  not  found  elsewhere  in 
the  sense  which  has  been  attributed  to  them  here.  Still  I  think  it 
very  probable  that  Kr*sh»apa»<fita's  explanation  nirhara  and  nirhaTe 
sadhu  is  right,  and  that  the  king  is  exhorted  not  to  take  the  property 
of  his  subjects  by  force,  but  to  levy  taxes  according  to  the  value  or 
the  measure  of  the  articles  sold. 

CM]  H 


98  VASiSHrtfA.  xix,  16. 

16 

17.  On  the  march  against  the  enemy  the  army 
which  consists  of  companies  of  ten,  shall  be  able  to 
perform  a  double  (duty). 

1 8.  In  every  (camp)  there  shall  be  places  where 
water  is  distributed 

19.  Let  him  make  one  hundred  men  at  the  least 
engage  in  battle. 

20.  The  wives  (of  slain  soldiers)  shall  be  pro- 
vided for. 

21 

22.  A  ferry  shall  be  taken  away  (from  a  river)  in 
which  there  is  no  water. 

23.  A  .Srotriya  is  free  from  taxes,  (and  so  are) 
a  servant  of  the  kin^,  one  who  has  no  protector, 


1 6.  The  Sutra  has  been  left  out,  as  the  text  is  corrupt,  and  I  am 
unable  to  suggest  any  emendation.     Kn'sh»apa»</ita's  explanation 
is  not  worth  giving. 

17.  'The  army  which  consists  of  companies  of  ten,'  i.e.  the 
lowest  subdivision  of  which  consists  of  ten  parts,  viz.  one  elephant, 
one  chariot,  two  horsemen,  and  three  foot  soldiers.  Such  a  body  is 
called  a  patti.    The  larger  divisions,  like  the  sen^mukha,' battalion,' 
&c.,  are  formed  by  three,  nine,  or  twenty-seven  pattis.    Though  I 
am  unable  to  adduce  any  positive  proof  for  it,  v&ha  must,  according 
to  the  connexion  in  which  it  stands,  be  a  synonym  of  patti.    '  The 
double  duty '  of  the  army  is,  according  to  Kr;'sh«apa«</ita,  marching 
and  fighting. 

21.  The  Sutra  is  utterly  corrupt,  and  cannot  be  restored  with  the 
help  of  the  MSS.  at  my  disposal.     It  probably  referred  to  the 
amount  of  duties  to  be  levied  on  goods  sold  in  the  market. 

22.  The  meaning  of  the  Sutra  seems  to  be,  that  on  those  rivers, 
where  the  water  either  runs  off  or  is  very  low  during  the  dry  season, 
the  ferrymen  must  not  be  allowed  to  exact  a  toll  from  people  cross- 
ing without  their  help.     Such  a  rule  would  not  be  superfluous,  as 
most  Indian  rivers  are  perfectly  fordable  between  December  and 
June,  but  impassable  without  boats  in  the  other  five  months. 

23.  Apastamball,  10,  26, 10, 12-17;  Manu  VIII,  394.   Kn'shna- 


XIX,  29.  DUTIES   OF   A   KING. 


99 


one  who  has  left  (the  order  of  householders),  an 
infant,  a  very  aged  man,  a  young  man  (who  studies), 
and  pradatas ; 

24.  (Moreover    widows)    who    return    to    their 
former  (family),  unmarried  maidens,  and  the  wives 
of  servants, 

25.  He  who  swims  with  his  arms  (across  a  river 
in  order  to  escape  payment  of  a  toll  at  a  ferry)  shall 
pay  one  hundred  times  (the  amount  due). 

26.  No  taxes  (shall  be  paid)  on  the  usufruct  of 
rivers,  dry  grass,  forests,  (places  of)  combustion,  and 
mountains ; 

27.  Or  those  who  draw  their  subsistence  from 
them  may  pay  (something), 

28.  But  he  shall  take  a  monthly  tax  from  artisans. 

29.  And  when  a  king  has  died,  let  him  give  what 
is  required  for  the  occasion. 

pamfita  correctly  points  out  that,  though  according  to  I,  43,  all  BrSh- 
ma«as  are  to  be  free  from  taxes,  the  .Srotriya  or  Vaidik  is  mentioned 
once  more  in  order  to  show  that  a  king,  however  distressed,  must 
not  take  anything  from  him  (Manu  VII,  133).  Kr/sh»apa»<fita 
reads  instead  of  pradatas,  praditSraA,  '  very  liberal  men.'  Manu 
loc.  cit.  exempts  'those  who  confer  great  benefits  on  priests  of 
eminent  learning'  from  paying  taxes.  His  emendation  would,  there- 
fore, be  acceptable  if  the  word  pradata^  did  not  occur  in  the  same 
connexion  above,  XI,  7. 

24.  Apastamba  II,  10,  26,  ii. 

25.  I  read  with  the  majority  of  the  MSS.  bahubhy&muttaraw&fca- 
tagunaw  dadyat. 

26.  Knsh«apa«<fi  .  explains  diha, '  (places  of)  combustion,' by 
agni, '  fire.'    I  am  not  certain  what  he  means  thereby.    To  me  it 
seems  most  probable  that  Vasish//fca  intends  '  a  place  of  cremation ' 
(dahasthala),  though  it  is  just  possible  to  refer  the  expression  to  the 
jungle  fires,  which  the  aboriginal  tribes  light  in  the  forests,  in  order 
to  sow  their  Nagli  in  the  ground  manured  by  the  ashes. 

28.  Gautama  X,  31. 

29.  Kr/sh«apa«<flta  refers  this  and  the  following  five  Sutras  to 

H  2 


100  VASISHrFA.  XIX,  30. 

30.  It  is  hereby  explained  that  (his)  mother  (must 
receive)  maintenance. 

31.  Let    the    king    maintain    the    paternal    and 
maternal  uncles  of  the  chief-queen, 

32.  As  well  as  her  other  relatives. 

33.  The  wives  of  the  (deceased)  king  shall  receive 
food  and  raiment, 

34.  Or  if  they  are  unwilling,  they  may  depart. 

35.  Let  the  king  maintain  eunuchs  and  madmen, 

36.  Since  their  property  goes  to  him. 

37.  Now  they  quote  also  a  verse  proclaimed  by 
Manu,  which  refers  to  duties  and  taxes,  *  No  duty 
(is  paid)  on  a  sum  less  than  a  Karshapa«a,  there 
is  no  tax  on  a  livelihood  gained  by  art,  nor  on  an 
infant,  nor  on  a  messenger,  nor  on  what  has  been 
received  as  alms,  nor  on  the  remnants  of  property 
left  after  a  robbery,  nor  on  a  -Srotriya,  nor  on  an 
ascetic,  nor  on  a  sacrifice.' 


the  case  where  a  king  has  conquered  a  foreign  country ;  compare 
also  Vishnu  III,  47-48.  I  think  that  Sutras  30-31  conclusively 
show  that  these  rules  are  intended  to  regulate  the  conduct  of  a 
king  on  the  death  of  his  predecessor  and  his  own  accession  to  the 
throne. 

34.  Kr*sh»apa«</ita  thinks  that  the  queens  unwilling  to  accept  a 
bare  subsistence  may  go  wherever  they  like.   I  think  the  word  used 
in  the  text  points  rather  to  their  becoming  ascetics. 

35.  This  rule  refers  apparently  to  eunuchs  and  insane  persons 
left  with  money,  but  without  near  relatives,  with  whom  they  are 
united  in  interest.    Vishmi  III,  65. 

37.  I  translate  the  one  word  julka  by  '  duties  and  taxes.'  The 
term  has  a  great  many  different  meanings  in  the  law  books,  and  is  in 
this  verse  apparently"  used  in  two  senses.'  Kr/sh»apaw<fita  is  of  a 
different  opinion,  and  thinks  that  the  persons  named  are  free  from 
paying  a  julka  in  case  they  trade.  The  chief  objection  is  that 
trading  ascetics  and  .Srotriyas  are  not  known  to  the  ancient  writers, 
though  they  are  common  enough  in  modern  India. 


XIX,  46.  DUTIES   OF  A   KING.  IOI 

38.  A  thief  becomes  free  from  guilt  by  entering 
(the  royal  presence)  after  (his  deed  and  asking  to  be 
punished). 

39.  But  according  to  some  (lawyers)  he  (who  is 
caught)  with  weapons  in  his  hands,  with  stolen  goods 
in  his  possession,  or  covered  with  wounds  is  proved 
(to  be  a  criminal). 

40.  In  case  (a  criminal)  worthy  of  punishment  is 
allowed  to  go  free,  the  king  shall  fast  during  one 
(day  and  one)  night ; 

41.  (And)  his  domestic  priest  during  three  (days 
and)  nights. 

42.  If  an  innocent  man  is  punished,  the  domestic 
priest  (shall  perform)  a  l&rikkkm  penance ; 

43.  (And)  the  king  (shall  fast)  during  three  (days 
and)  nights. 

44.  Now  they  quote  also  (the  following  verses): 
1  The  slayer  of  a  learned  Brahmawa  casts  his  guilt 
on  him  who  eats  his  food ;  an  adulterous  wife  on 
her  (negligent)  husband ;  a  student  and  a  sacrificer 
on  an  (ignorant)  teacher  (and  officiating  priest);  and 
a  thief  on  the  king  (who  pardons  him).' 

45.  '  But  men  who  have  committed  offences  and 
have  received  from  kings  the  punishment  (due  to 
them),  go  pure  to  heaven,  and  (become)  as  holy  as 
the  virtuous.' 

46.  '  The  guilt  falls  on  the  king  who  pardons  an 


38.  This  Sutra  apparently  alludes  to  a  penitent  thief  who  con- 
fesses his  crime  and  asks  for  punishment;  see  below,  XX,  41. 

39.  Manu  IX,  270;  Narada  V,  29-33  (Jolly).    As  given  in  the 
MSS.  and  by  Kr?sh«apa«^ta,  the  Sutra  is  doubtlessly  corrupt. 
I  read  vra«asampanno  vyapadish/aA. 

44.  Identical  with  Manu  VIII,  317. 

45.  Identical  with  Manu  VIII,  318. 


io2  VASisrir/fA.  xix,  47. 

offender.     If  he  causes  him  to  be  slain,  he  destroys 
sin  in  accordance  with  the  sacred  law.' 

47.  'It  is  ordained  that  kings  become  at  once 
pure  (by  bathing)  when  they  have  done  acts  causing 
death.     They  are   likewise  (pure  while  engaged  in 
business)  not  causing  death.     Time  is  the  reason 
for  that.' 

48.  And   with    reference    to   this   (matter)   they 
quote  a  verse  proclaimed  by  Yama,  '  No  taint  of 
impurity,  forsooth,  falls  on  kings,  on  those  engaged 
in  practising  vows,  or  on  those  engaged  in  the  per- 
formance of  sacrificial  session  (sattra) ;  for  (the  first) 
are  seated  on  the  throne  of  Indra,  (and  the  others) 
are  always  equal  to  Brahman.' 

CHAPTER  XX. 

1.  A  penance  (shall  be  performed)  for  an  offence 
committed  unintentionally. 

2.  Some  (declare  that  it  shall  be  performed)  also 
for  (a  fault)  committed  intentionally. 

3.  '  The  spiritual  teacher  corrects   the  learned ; 
the  king  corrects  the  evil-minded ;  but  Yama,  the 
son  of  Vivasvat,  forsooth,  punishes  those  who  offend 
secretly.' 

4.  And  among  those  (sinful  persons),  let  him  who 
slept  at  sunrise  stand  during  the  (following)  day  and 
recite  the  verse  sacred  to  Savitn. 

47.  Vishwi  XXII,  48 ;  ManuV,  94. 

48.  Identical  with  Manu  V,  93.  **  '  Those  engaged  in  practising 
vows'  are,  according  to  Kulluka  and  Krzsh«apa»<fita,  students 
learning  the  Veda. 

XX.  1-2.   Manu  XI,  45;  YagTiavalkya  III,  226. 
4.   '  Among  those,'  i.  e.  the  sinful  men  (enasvina^)  enumerated 
above,  1, 18 ;  VisHu  LIV,  u. 


io.  PENANCES. 


103 


5.  Let  him  who  slept  at  sunset  remain  in  a  sitting 
posture  during  the  (next)  night,  likewise  (reciting 
the  Gayatri). 

6.  But  let  a  man  with  deformed  nails  or  black 
teeth  perform  a  Krikkhra.  penance  of  twelve  days' 
duration. 

7.  He  whose  younger  brother  married  first  shall 
perform  a  Krix/s/ira.  penance  during  twelve  days, 
marry  and  take  to  himself  even  that  (woman  whom 
his  brother  wedded). 

8.  Now  he  who  has  taken  a  wife  before  his  elder 
brother  shall  perform  a  KrM&foa.  penance  and  an 
Atikrfc&££ra  penance,  give  (his  wife)  to  that  (elder 
brother),   marry  again,  and  take  (back)  the  same 
(woman  whom  he  wedded  first). 

9.  The   husband   of  a   younger    sister    married 
before  her  elder  sister  shall  perform  a  Krikkhra. 
penance  during  twelve  days,  marry  and  take  to  him 
that  (elder  sister). 

10.  The  husband  of  an  elder  sister  married  after 
the  younger  one  shall  perform  a  Kri£&/ira  penance 
and  an  Atikrz£££ra  penance,  give  (his  wife)  to  that 
(husband  of  the  younger  sister  and  marry  again). 

5-10.  Manu  XI,  201. 

6.   P.egarding  the  Krikkhra,  penance,  see  below,  XXI,  20. 

7-8.  VishwnLIV,  1  6.  According  to  Krjsh«apa«r/ita  both  brothers 
shall  perform  penances.  The  elder  brother  shall  marry  after  his 
penance  is  finished.  The  younger  one  shall  offer  his  wife  to  the 
elder,  in  order  to  atone  for  the  slur  put  upon  the  elder.  The  latter 
shall  accept  her  for  form's  sake  and  return  her  to  the  younger 
brother,  who  must  once  more  wed  her.  Regarding  the  Atikr^&fcra 
penance,  see  below,  XXIV,  2. 

io.  Vishnu  LI  V,  1  6.  Kr/sh«apa»<fita  thinks  that  he  should  many 
another  wife,  but  adds  that  others  say  that,  after  offering  his  wife 
to  the  husband  of  the  younger  sister  and  receiving  his  permission, 
he  should  wed  her  once  more. 


IO4  VASISH7WA.  XX,  ii. 

11.  We  shall   declare   below  (the   penance  pre- 
scribed for)  him  who  extinguishes  the  sacred  fire. 

12.  He  who  has  forgot  the  Veda  (by  neglecting 
to  recite  it  daily),  shall  perform  a  Y^rikkhrz.  penance 
of  twelve  days'  duration,  and  again  learn  it  from  his 
teacher. 

13.  He  who  violates  a  Guru's  bed  shall  cut  off 
his   organ,   together  with  the  testicles,  take   them 
into  his  joined  hands  and  walk  tpwards  the  south ; 
wherever  he  meets  with  an  obstacle  (to  further  pro- 
gress), there  he  shall  stand  until  he  dies. 

14.  Or,  having  shaved  all  his  hair  and  smeared 
his  body  with  clarified  butter,  he  shall  embrace  the 
heated  (iron)  image  (of  a  woman).     It  is  declared  in 
the  Veda  that  he  is  purified  after  death. 

15.  The   same    (expiation   is    prescribed   if  the 
offence  was  committed)  with  the  wife  of  the  teacher, 
of  a  son,  and  of  a  pupil. 

1 6.  If  he  has  had  intercourse  with  a  female  (who 
is  considered)  venerable  in  the  family,  with  a  female 
friend,  with  the  female  friend  of  a  Guru,  with  an 
Apapatra  female,  or  with  an  outcast,  he  shall  per- 
form a  K>*£&ira  penance  during  three  months. 

17.  The  same  (penance  must  be  performed)  for 
eating  food  given  by  a  .ATa#dala  or  by  an  outcast. 
Afterwards  the  initiation  (must  be  performed)  once 
more;  but  the  tonsure  and  the  rest  may  be  omitted. 


ii.   See  below,  XXI,  27.  12.  Vishmi  LIV,  13. 

13.   Gautama  XXIII,  10.  14.   Gautama  XXIII,  9,  ii. 

15-16.    Gautama  XXIII,  12. 

16.  Krz'sh«apa;ftfita  explains  sakhim,  'a  female  friend,'  by 
'  a  woman  -who  has  affection  (for  the  offender),  i.  e.  a  sister  and 
so  forth/  Apapatras  are  low-caste  people,  whose  vessels  must  not 
be  used  ;  see  Apastamba  I,  i,  3,  25,  note. 


XX,  24.  PENANCES.  1 05 

1 8.  And  with  reference  to  this  (matter)  they  quote 
a  verse   proclaimed   by  Manu,  '  The  tonsure,  (the 
tying  on  of)  the  sacred  girdle,  (the  wearing  of)  a  staff, 
and  the  begging  of  alms,  these  acts  may  be  omitted 
on  a  second  initiation.' 

19.  If  (a  Brahmawa)  intentionally  (drinks)  other 
spirituous  liquor  than  that  distilled  from  rice,  or  if 
he  unintentionally  (drinks)  spirituous  liquor  extracted 
from  rice  (sura),  he  (must  perform)  a  Kr£&&Ara.  and 
an  Atik*7£££ra,  and,  after  eating  clarified  butter,  be 
initiated  again. 

20.  The  same  (expiation  is  prescribed)  for  swal- 
lowing ordure,  urine,  and  semen. 

21.  If  a  Brahmawa  drinks  water  which  has  stood 
in  a  vessel  used  for  (keeping)  spirituous  liquor,  he 
becomes  pure  by  drinking,  during  three  days,  water 
(mixed  with  a  decoction)  of  lotus,  Udumbara,  Bilva, 
and  Pallia  (leaves). 

22.  But   a    Brahmawa   who   repeatedly  (and  in- 
tentionally partakes)  of  liquor  extracted  from  rice, 
shall  drink  (liquor  of)  the  same  (kind)  boiling  hot. 
*  He  becomes  pure  after  death.' 

2  3.  We  will  declare  (who  must  be  considered)  the 
slayer  of  a  learned  Brdhmawa  (bhruwahan).  He  is 
called  Bhruwahan  who  kills  a  Brahma;*a  or  destroys 
an  embryo  (the  sex  of)  which  is  unknown. 

24.   '  For  embryos  (the  sex  of)  which  is  unknown 

18.   Identical  with  Manu  XI,  152,  and  Vishmi  LI,  5. 
19-20.   Manu  XI,  151 ;  Vishnu  LI,  2.     Regarding  the  other  of 
liquors,  see  Manu  XI,  95-96. 

21.   Manu  XI,  148.  22.   Gautama  XXIII,  i. 

23.  Gautama  XXII,  1 3.     It  must  be  understood  a  real  BrSh- 
mawa  who  knows  the  Veda  is  meant. 

24.  '  Therefore  they  offer  burnt-oblations  for  the  production  of 
males/  i.  e.  they  perform  the  Pu/asavana,  one  of  the  sacraments ; 


io6  VAsisnr/fA.  xx,  25. 

become  males ;  therefore  they  offer  burnt-oblations 
for  the  production  of  males.' 

25.  Let  the  slayer  of  a  learned  Brahmawa  kindle 
a  fire  and  offer  (therein  the  following  eight  oblations, 
consisting  of  portions  of  his  own  body), 

26.  The  first  (saying), '  I  offer  my  hair  to  Death, 
I  feed  Death  with  my  hair;'    the  second  (saying), 
'  I  offer  my  skin  to   Death,  I  feed  Death  with  my 
skin ;'  the  third  (saying), '  I  offer  my  blood  to  Death, 
I  feed  Death  with  my  blood;'   the  fourth  (saying), 
'  I  offer  my  flesh  to  Death,  I  feed  Death  with  my 
flesh ;'    the   fifth   (saying),  '  I    offer   my    sinews   to 
Death,  I  feed  Death  with  my  sinews ;'   the  sixth 
(saying), '  I  offer  my  fat  to  Death,  I  feed  Death  with 
my  fat;'  the  seventh  (saying),  '  I  offer  my  bones  to 
Death,  I  feed   Death  with  my  bones;'    the  eighth 
(saying),  '  I  offer  my  marrow  to  Death,  I  feed  Death 
with  my  marrow.' 

27.  (Or)  let  him  (fight)  for  the  sake  of  the  king, 
or  for  the  sake  of  Brahma«as,  and  let  him  die  in 
battle  with  his  face  turned  (to  the  foe). 

28.  It  is  declared  in  the  Veda,  '(A  murderer)  who 
remains  thrice  unvanquished  or  is  thrice  defeated 
(in  battle)  becomes  pure.' 

29.  'A  sin  which  is  openly  proclaimed  becomes 
smaller.' 

see  e.g.  A^valayana  I,  13.     The  SiUra  is  marked  as  a  quotation, 
and  probably  belongs  to  some  Yedic  work. 

25.  Apastamba  I,  9,  25,  12.  27.  Gautama  XXII,  8. 

28.  Apastamba  I,  9,  24,  21. 

29.  Taken  by  itself  the  Satra  would  seem  to  refer  to  the  maxim 
that  a  free  confession  reduces  the  guilt  of  the  offender  (Manu  XI, 
228).     But  on  account  of  the  next  Sana  it  is  necessary  to  assume, 
with  Kr/shwapaw/ita,  that  half  the  guilt  of  a  crime,  of  which  another 
man  justly  accuses  an  offender,  fails  on  the  accuser,  while  the 


XX,  36.  PENANCES.  IO7 

30.  To  this  (effect)  they  quote  also  (the  following 
verse):  '  By  saying  to  an  outcast,  "O  thou  outcast!" 
or  to  a  thief,  "O  thou  thief!"  a  man  incurs  a  guilt 
as  great  as  (that  of  the  offender).     (If  he)  falsely 
(accuses  anybody  of"  such  offences),  his  guilt  will  be 
twice  as  great.' 

31.  In  like  manner  having  slain  a  Kshatriya,  he 
shall  perform  (a  penance)  during  eight  years, 

32.  For  (killing)  a  Vaisya  during  six  (years), 

33.  For  (killing)  a  Sudra,  during  three  (years), 

34.  For  killing  a  female  of  the  Brahmaaa  caste 
who  is   an  Atreyl,  and  a  Kshatriya  or  a  Vawya, 
engaged  in  a  sacrifice  (the  same  penance  must  be 
performed  as  for  killing  a  learned  Brahmafta). 

35.  We   will   explain  (the  term)  Atreyl.     They 
declare  that  she  who  has  bathed  after  temporary 
unclean  ness  is  an  Atreyl. 

36.  '  For  if  (the  husband)  approaches  her  at  that 
(time),  he  will  have  offspring.' 


offender's  guilt  becomes  less  by  the  publication  of  his  misdeed. 
It  is,  however,  not  improbable  that  the  text  is  here  defective,  and 
one  or  several  Sutras  have  been  left  out. 

30.  Gautama  XXI,  17-18. 

31.  Vishmi  L,  12.     The  text  is  here  evidently  defective.    The 
Sutra  or  Sutras  left  out  must  have  contained  the  description  of 
another  penance  for  the  murder  of  a  Brahmana,  which  is  mentioned 
in  nearly  all  the  Smrz'tis  (see  Vishnu  L,  1-6,  15,  and  the  parallel 
passages).    Its  chief  conditions  are,  that  the  murderer  is  to  live 
separate  for  twelve  years,  and  to  subsist  on  alms  given  by  people 
who  are  acquainted  with  his  crime.    Without  such  an  additional 
rule  this  and  the  following  Sutras  are  utterly  unintelligible. 

32.  Vishmi  L,  13.  33.  Vishwu  L,  14. 
34.  Vishmi  L,  7,  9. 

36.  The  author  means  to  say  that  the  word  Streyi  is  derived 
from  atra, '  at  that  time,'  and  the  verb  i, '  to  approach.'  The  ety- 
mology is  worthy  of  the  Nirukta. 


I08  VASISHr/fA.  XX,  37. 

37.  (For  killing  a  female  of  the  Brahmawa  caste) 
who  is  not  an  Atreyi,  (the  penance  prescribed)  for 
the  murder  of  a  Kshatriya  (must  be  performed), 

38.  (For  killing)  a  female  of  the  Kshatriya  caste, 
(the  penance  prescribed)  for  the  murder  of  a  Vaisya, 

39.  (For  killing)  a  female  of  the  Vabya  caste,  (the 
penance  prescribed)  for  the  murder  of  a  .Sudra. 

40.  (For  killing)  a  female  of  the  ^udra  caste  (let 
him  perform)  during  one  year  (the  penance  prescribed 
for  the  murder  of  a  Brahmawa). 

41.  If  a  man   has   stolen   gold   belonging   to  a 
Brah'mawa,  he   shall  run,  with   flying  hair,  to   the 
king,  (exclaiming)  'Ho,  I   am  a  thief;   sir,  punish 
me ! '     The  king  shall  give  him  a  weapon  made  of 
Udumbara  wood ;    with  that  he  shall  kill  himself. 
It  is  declared  in  the  Veda  that  he  becomes  pure 
after  death. 

42.  Or  (such  a  thief)  may  shave  off  all  his  hair, 
anoint  his    body  with   clarified   butter,  and   cause 
himself  to  be  burnt  from  the  feet  upwards,  in  a  fire 
of  dry  cowdung.    It  is  declared  in  the  Veda  that  he 
becomes  pure  after  death. 

43.  Now  they  quote  also  (the  following  verses) : 
'  Hear,  (how)  the  bodies  of  those  who  having  com- 
mitted various  crimes  died  a   long  time  ago,  and 
were  (afterwards)  born  again,  are  (marked);' 


37-40.   Gautama  XXII,  17. 

41.  Vishnu  LII,  1-2.     Kr*sh»apa«<fita  remarks  that  -Sulapawi 
explains  audumbaram,  '  made  of  Udumbara  wood/  by  '  made  of 
copper,'  and  that  the  weapon  intended  is  a  club.    The  last  remark 
is  probably  true,  as  the  parallel  passages  of  the  other  Smri'tis 
state  that  the  thief  is  to  take  a  club  to  the  king,  with  which  he  is 
to  be  struck. 

XV 

42.  Apastamba  I,  9,  25,  6. 


XXI,  I.  PENANCES.  IO9 

44.  '  A  thief  will  have  deformed  nails,  the  mur- 
derer of  a   Brali ma#a  will  be  afflicted  with  white 
leprosy,  but  he  who  has  drunk  spirituous  liquor  will 
have  black  teeth,  and  the  violator  of  his  Guru's  bed 
will  suffer  from  skin  diseases.' 

45.  Property  received  from  outcasts,  after  forming 
alliances  with  them  either  by  (teaching)  the  Veda 
(and  by  sacrificing)  or  by  marriage,  must  be  relin- 
quished.   Let  him  not  associate  with  such  (men). 

46.  It  is  declared  in  the  Veda  that  (he  who  has 
associated  with  outcasts)  becomes  pure  by  reciting 
the  Sawhita  (of  his  Veda),  proceeding  in  a  northerly 
direction  and  fasting. 

47.  They  quote  also  (a  verse)  to  this  (effect),  'A 
sinner  is  liberated  from  guilt  by  tormenting  his  body, 
by  austerities,  and  by  reciting  the  Veda ;  he  becomes 
also  free  by  bestowing  gifts.    That  has  been  declared 
in  the  Veda.' 

CHAPTER  XXI. 

i.  If  a  -Stidra  approaches  a  female  of  the  Brah- 
ma«a  caste,  (the  king)  shall  cause  the  ^Sudra  to  be 
tied  up  in  Virata  grass  and  shall  throw  him  into  a 
fire.  He  shall  cause  the  head  of  the  Brahmawf  to  be 
shaved,  and  her  body  to  be  anointed  with  butter; 
placing  her  naked  on  a  black  donkey,  he  shall  cause 
her  to  be  conducted  along  the  highroad.  It  is  de- 
clared that  she  becomes  pure  (thereby). 

44.  Manu  XI,  49;  Vish«u  XLV,  4,  5,  6. 

45.  Vishmi  LIV,  28.  46-   Manu  XI,  194. 

XXI.  1-5.  Gautama  XXIII,  15.  Kr/sh»apa»fita  reads,  instead 
of  prasyet,  '  he  shall  throw,'  pr&yet,  and  explains  it  by  dahayet, 
'  he  shall  cause  to  be  burnt.'  It  must  be  understood  that  these 


IIO  VASISHrtfA.  XXI,  2. 

2.  If  a  Vabya  approaches  a  female  of  the  Brah- 
niawa  caste,  (the  king)  shall  cause  the  Vawya  to  be 
tied  up  in  Lohita  grass  and  shall  throw  him  into  a 
fire.    He  shall  cause  the  head  of  the  Brahmawi  to  be 
shaved,  and  her  body  to  be  anointed  with  butter ; 
placing  her  naked  on  a  yellowish  donkey,  he  shall 
cause  her  to  be  conducted  along  the  highroad.     It 
is   declared   in  the  Veda   that   she   becomes  pure 
(thereby). 

3.  If  a   Kshatriya  approaches   a  female  of  the 
Brahmawa  caste,  (the  king)  shall  cause  the  Ksha- 
triya to  be  tied  up  in  leaves  of  .Sara  grass  and  shall 
throw  him  into  a  fire.     He  shall  cause  the  head  of 
the  Brahmawl   to  be  shaved,  and  her  body  to  be 
anointed  with  butter ;  placing  her  naked  on  a  white 
donkey,  he  shall  cause  her  to  be  conducted  along 
the  highroad.     It  is  declared  in  the  Veda  that  she 
becomes  pure  (thereby). 

4.  A  VaLsya  who  offends)  with  a  female  of  the  Ksha- 
triya class  (shall  be  treated)  in  the  same  manner, 

5.  And  a  .Sudra  (who  offends)  with  females  of  the 
Kshatriya  or  Vaisya  castes. 

6.  If  (a  wife)  has   been   mentally  unfaithful  to 
her  husband,  she  shall  live  on  barley  or  rice  boiled 
in  milk  during  three  days,  and  sleep  on  the  bare 
ground.     After  the  three  days  (have  expired),  the 
(husband)  shall  offer  eight  hundred  burnt-oblations, 
(reciting)  the  Sdvitrl  (and  the  Mantra  called)  61ras, 
while  she  is  immersed  in  water.     It  is  declared  in 
the  Veda  that  she  becomes  pure  (thereby). 

extreme  punishments  are  to  be  inflicted  in  particularly  bad  cases 
only. 

6.   '  Afterwards  in  order  to  purify  her  who  is  immersed  in  water, 
i.  e.  has  plunged  into  water,  he  shall  offer  eight  hundred,  i.  e.  (such) 


Ill 


XXI,  10.  PENANCES. 

7.  If  (a  wife)  has  held  an  (improper)  conversation 
(with  another  man),  she   must   perform   the  same 
penance  during  a  month.     After  (the  expiration  of) 
the  month,  (the  husband)  shall  offer  four  times  eight 
hundred  burnt-oblations,  (reciting)  the  Savitrl  (and 
the  Mantra  called)  Siras,  while  she  is  immersed  in 
water.     It  is  declared  in  the  Veda  that  she  becomes 
pure  (thereby). 

8.  But  if  (a  wife)  has  actually  committed  adultery, 
she  shall  wear  during  a  year  a  garment  smeared 
with  clarified  butter,  and  sleep  on  a  mat  of  Kara 
grass,  or  in  a  pit  filled  with  cowdung.    After  (the  ex- 
piration of)  the  year,  (the  husband)  shall  offer  eight 
hundred  burnt-oblations,  (reciting)  the  Savitrl  (and 
the  Mantra  called)  6'iras,  while  she  is  immersed  in 
water.     It  is  declared  in  the  Veda  that  she  becomes 
pure  (thereby). 

9.  But  if  she  commits  adultery  with  a  Guru,  she 
is  forbidden  (to  assist  her  husband)  in  (the  fulfil- 
ment of)  his  sacred  duties. 

10.  But  (these)  four  (wives)  must  be  abandoned, 
(viz.)  one  who  yields  herself  to  (her  husband's)  pupil 
or  to  (his)  Guru,  and  especially  one  who  attempts 

a  number  of  burnt-oblations  with  the  -Slras,  i.  e.  (the  words)  "  Om, 
ye  waters,  who  are  splendour,  juice,  and  ambrosia,"  &c.,  which 
are  joined  to  the  Gayatri.' — Kr*'sh«apa#</ita.  The  Siras,  or  'head/ 
is  again  mentioned  below,  XXV,  13;  see  also  Vishmi  LV,  9.  This 
and  the  following  two  rules  refer  to  offences  committed  with 
males  of  equal  caste. 

9.  Ya^wavalkya  I,  70.      Colebrooke  IV,  Dig.  LXXVT,  where 
a  different  reading,  vyavayatirthagamanadharmebhyaA,  has 
been  adopted,  and  the  Sutra  has  been  combined  with  the  next  The 
first  clause  may  also  be  translated,  '  If  she  actually  commits  adul- 
tery, (and  especially)  if  she  converses  with  a  Guru.' 

10.  Colebrooke  loc.  tit;  Manu  IX,  80;  Ya^lavalkya  1,  72. 


112  VASISHr/TA.  XXI,  ir. 

the  life  of  her  lord,  or  who  commits  adultery  with 
a  man  of  a  degraded  caste. 

11.  That  woman   of  the    Brahmawa  caste  who 
drinks  spirituous  liquor,  the  gods  will   not   admit 
(after  death)  to  the  same  abode  with  her  husband  ; 
losing  all  spiritual  merit  she  wanders  about  in  this 
world  and  is  born  again  as  a  leech  or  a  pearl-oyster. 

12.  The  wives  of   Brahmawas,   Kshatriyas,   and 
Vaisyas  who  commit  adultery  with  a  5*udra  may  be 
purified  by  a  penance  in  case  no  child  is  born  (from 
their  adulterous  intercourse),  not  otherwise. 

1 3.  (Those  who  have  committed  adultery)  with  a 
man  of  lower  caste  shall  perform  a  KrMAra,  penance, 
succeeded  by  one,  two,  or  three  A'andrayawas. 

14.  Faithful  wives  who  are  constantly  pure  and 
truthful  (reside  after  death)  in  the  same  abodes  with 
their  husbands ;  those  who  are  unfaithful  are  born  as 
jackals. 

15.  Half  the  body  of  the  husband  falls  if  his  wife 

n.  Colebrooke  IV,  Dig.  CXIII,  where  jukart,  'a  sow,'  is  read 
instead  of  juktika,  '  a  pearl-oyster/ 

13.  ManuXI,  178.     Krzsh»apa7MTita  states  correctly  that  £an- 
draya«ottaram,  'succeeded  by  one,  two,  or  three  A!andraya«as/ 
may  also'  mean  '  following  one,  two,  or  three  -ffandrayawas,'  and 
that  the  number  of  AandrSyanas  to  be  performed  depends  mi  the 
caste  of  the  person  with  whom  the  adultery  was  committed.    Thus 
a  Brahma«f  must  perform  one  KrikkAra.  and  one  A'andraya^a  for 
adultery  with  a  Kshatriya,  one  KrzHAra  and  two  JSTandriyawas  for 
adultery  with  a  Vaijya,  and  one  Kr;£££ra  and  three  Aandriyawas 
for  adultery  with  a  Sudra.     His  view  that  the  rule  refers  to  wives 
who  commit  the  sin  without  intent  or  against  their  will,  is  open  to 
doubt.  It  is  probably  an  alternative,  to  be  adopted  in  lighter  cases, 
for  the  public  punishment  prescribed  above,  XXI,  1-3.     Regarding 
the  ^andrSyawa,  see  below,  XXIV,  44. 

14.  Colebrooke  IV,  Dig.  CVIII ;  ManuV,  164-165. 

15.  Manu  IX,  80;  Ya^rcavalkya  I,  73. 


XXI,  23.  PENANCES.  1 1 3 

drinks   spirituous   liquor.      No  purification  is  pre- 
scribed for  the  half  which  has  fallen. 

1 6.  If  a  Bralimawa  unintentionally  commits  adul- 
tery with  the  wife  of  a  Brahmawa,  (he  shall  perform) 
a  Krz££/ira.  penance  in  case  (the  husband)  fulfils  the 
religious  duties  (of  his  caste),  and  an  Atikrz/£/^ra 
penance  in  case  (the  husband)  does  not  fulfil  his 
religious  duties. 

17.  The    same  .(penances    are    prescribed)    for 
Kshatriyas  and  Vaisyas  (for  adultery  with  women 
of  their  respective  castes). 

1 8.  If  he  kills  a  cow,  let  him  perform,  during  six 
months,  a  Y^rikkhrz.  or  a  Taptakrz/£/£/&ra,  dressed  in 
the  raw  hide  of  that  (cow). 

1 9.  The  rule  for  these  two  (penances  is  as  follows) : 

20.  '  During  three  days  he  eats  in  the  day-time 
(only),  and  during  the  (next)  three  days  at  night 
(only),  he  subsists  during  (another)  period  of  three 
days  on  food  offered  without  asking,  and  (finally)  he 
fasts  during  three  days/  That  is  a  Y^rikkhrz.  penance. 

21.  '  Let  him  drink  hot  water  during  three  days ; 
let  him  drink  hot  milk  during  the  (next)  three  days ; 
after  drinking  during  (another)  period  of  three  days 
hot  clarified  butter,  he  shall  subsist  on  air  during 
the   (last)   three  days.'     That  is  a  Taptakr/^ra 
penance. 

22.  And  he  shall  give  (to  a  Brahmawa)  a  bull 
and  a  cow. 

23.  Now  they  quote  also  (the  following  verse) : 
'  Through  killing  a  spotted   deer,  a  he-goat,   and 

1 6.  Vishmi  LIII,  2. 

18.  Vishmi  L,  16-24;  Gautama  XXII,  18. 

20.  Vishwu  XLVI,  10.  21.   Vishmi  XLVI,  n. 

23.  The  above  translation  follows  the  commentary  of.K/Ysh»a- 


114  VASISH7*HA.  XXI,  24. 

a  bird  three  maladies  (befal  men),  viz.  jealousy, 
hunger,  and  old  age;  (therefore)  let  him  (who  is 
guilty  of  such  an  offence)  perform  (a  penance)  during 
ninety-eight  (days).' 

24.  Having   slain  a  dog,  a   cat,  an  ichneumon, 
a  snake,  a  frog,  or  a  rat,  let  him  perform  a  Kri&£faa. 
penance  of  twelve  days'  duration,  and  give  something 
(to  a  Brahma^a). 

25.  But  having  slain  a  quantity  of  boneless  ani- 
mals, equal  to  the  weight  of  a  cow,  let  him  perform 
a  Y^rikkhra.  penance  of  twelve  days'  duration,  and 
give  something  (to  a  Brahma^a). 

26.  But  (the  same  penance  must  be  performed)  for 
each  single  (slain  animal)  that  possesses  bones. 

27.  He  who  extinguishes  the  (sacred)  fires  shall 
perform  a  KrMJkra.  penance  of  twelve  days,  and 
cause  them  to  be  kindled  again  (by  priests  engaged 
for  the  occasion). 

28.  He  who  falsely  accuses  a  Guru  shall  bathe, 
dressed  in  his  clothes,  and  ask  his  Guru's  pardon. 
It  is  declared  in  the  Veda  that  he  becomes  pure  by 
the  Guru's  forgiving  him. 

29.  An  atheist  shall  perform  a  "Krikkhra.  penance 
of  twelve  days'  duration,  and  give  up  his  infidelity. 

pa»<fita,  who  further  states  that  the  penance  to  be  performed  shall 
consist  of  a  diet  of  barley  gruel.  I  feel  by  no  means  certain  that 
his  interpretation,  especially  that  of  the  last  clause,  is  correct. 
Possibly  ash/anavatim  aharet  may  mean  'he  shall  offer  ninety-eight 
oblations.' 

24.  Vishnu  L,  30,  31. 

25.  Gautama  XXII,  21.  'Something'  means  eight  handfuls  of 
grain.  26.   Gautama  XXII,  22. 

27.  ViStom  LIV,  13  ;  Gautama  XXII,  34. 

28.  Vishnu  LIV,  14;  Y%navalkya  III,  283. 
29-30.  Vishwi  LIV,  15. 


XXII,  i.  PENANCES.  115 

30.  But  he  who  receives  subsistence  from  infidels 
(shall   perform)  an  Atik??£/fc£ra   penance  (and  not 
repeat  his  offence). 

31.  (The  rule  applicable  to)  a  seller  of  Soma  has 
been  explained  hereby. 

32.  A  hermit,  on  violating  the  rules  of  his  order, 
shall  perform  a  KrMfaa.  penance  of  twelve  days' 
duration,  and  continue  (the  observances  obligatory 
on  him)  in  a  great  forest. 

33.  Ascetics,  (offending  in  the  same  manner)  as 
hermits,  shall  perform  for  a  protracted  period  (the 
vow  of  regulating  the  quantity  of  their  food  according 
to)  the  growth  of  the  moon,  and  shall  again  be 
initiated,  in  accordance  with  (the  rules  of)  the  Insti- 
tutes applicable  to  them. 

CHAPTER  XXII. 

i.  Now,  indeed,  man  (in)  this  (world)  speaks  an 
untruth,  or  sacrifices  for  men  unworthy  to  offer  a 
sacrifice,  or  accepts  what  ought  not  to  be  accepted, 
or  eats  forbidden  food,  or  practises  what  ought  not 
to  be  practised. 

31.  Vishwu  LIV,  17. 

33.  The  penance  prescribed  appears  to  be  similar  to  the  K&a- 
draya«a.  The  offender  must  eat  one  mouthful  on  the  first  lunar 
day,  two  on  the  second,  and  so  forth.  But  it  is  not  clear  for  how 
long  a  period  the  rule  is  to  be  observed.  The  Sutra  is  interesting 
as  it  furnishes  corroborative  evidence  for  Pimm's  statement  (IV, 
3,  no)  that  Bhikshu-sutras  which  contained  the  rules  applicable  to 
Bhikshus  formerly  existed. 

XXII.  i.  As  this  chapter  is  almost  identical  with  and  probably 
copied  from  Baudhayana  III,  10,  and  Gautama  XIX,  the  division 
of  the  Sutras  has  not  been  made  in  accordance  with  Kr/sh*a- 
paw^ita's  commentary,  but  agrees  with  that  of  the  chapter  in 
Gautama's  Dharnmastra.  The  notes  to  the  translation  of  the 

I  2 


Il6  VASISHTFA.  XXII,  2. 

2.  They  are  in  doubt  if  he  shall  perform  a  penance 
for  such  (a  deed),  or  if  he  shall  not  do  it. 

3.  (Some)  declare  that  he  shall  not  do  it, 

4.  Because  the  deed  does  not  perish. 

5.  (The  correct  view  is,  that)  he  shall  perform 
(a  penance),  because  it  is  enjoined  in  the  revealed 
texts, 

6.  'He  who  offers  a  horse-sacrifice  conquers  all 
sin,  he    destroys   the    guilt    of  the    murder   of  a 
Brdhmawa.' 

7.  (Moreover),  '  Let  an  Abhi-fasta  offer  a  Gosava 
or  an  Agnish/ut-sacrince/ 

8.  Reciting  the  Veda,  austerity,  a  sacrifice,  fasting, 
giving  gifts   are  the  means   for  expiating  such  a 
(blamable  act). 

9.  (The  purificatory  texts  are)  the  Upanishads, 
the  Vedantas,  the  Sawhita-text  of  all  the  Vedas,  the 
(Anuvakas  called)  Madhu,  the  (hymn  of)  Aghamar- 


latter  work  must  be  consulted  for  the  explanation  of  the  more 
difficult  passages. 

5-7.  The  text  appears  here  to  be  corrupt.  After  Sutra  5, 
Baudhayana  III,  10, 6  (Gautama  XIX,  7),  Puna^  stomena  ya^eta 
puna/fc  savanamaya'ntiti  vi^layate, '  It  is  declared  in  the  Veda,  "  Let 
him  offer  a  Puna/fcstoma-sacrifice,  (those  who  offer  it)  again  come 
to  partake  of  (the  libations  of)  Soma," '  has  been  left  out.  This 
omission  caused  the  insertion  of  the  words  tasma*Mrutinidar.ranat 
[darxanit,  Bh.  ¥.],  ('  because  it  is  enjoined  in  the  revealed  texts,') 
at  the  end  of  Sutra  5.  The  proof  that  the  sixth  Sutra  of  Baudha- 
yana has  been  accidentally  omitted  is  furnished  by  the  fact  that 
several  MSS.  of  Vasish//fca  read  iti  £a  after  yo  'jvamedhena  ya^ate 
(Vas.  XXII,  6).  This  ka.  has  no  meaning,  except  if  another  Vedic 
passage  preceded  Sfttra  6.  In  order  to  escape  this  difficulty, 
Kr/'sh»apa/7/ita  writes  yo  'jvamedhena  ya^ata  iti,  and  begins  the 
next  Sutra  with  iti  £a,  which  he  explains  by  'moreover.' 

9.  Kr/'sh«apa«</ita  gives  before  'Vedantas'  another  word  veda- 
daya£,  which  he  explains  by '  the  Vedas,  Smmis,  and  Pura«as.' 


XXIII,  i.  PENANCES. 


shawa.the  Atharvasiras,the(Anuvakas  called)  Rudras, 
the  Purusha-hymn,  the  two  Samans  called  Ra^awa 
and  Rauhmeya,  the  Kushma^das,  the  Pavamanis, 
and  the  Savitrf. 

10.  Now  they  quote  also  (the  following  verse) : 
'  He  who  performs  once  in  each  season  the  offerings 
to  Vaisvanara   and  Vratapati  and    the    Pavitresh/i 
sanctifies  ten  ancestors.' 

11.  To  live  on  milk  alone,  as  if  one  were  fasting, 
to  eat  fruit  only,  (to  live  on)  barley  gruel  prepared 
of  a  handful  of  grain,  to  eat  gold,  to  drink  Soma  (are 
modes  of  subsistence  which)  purify. 

12..  All  mountains,  all  rivers,  holy  lakes,  places 
of  pilgrimage,  the  dwellings  of  TvVshis,  cowpens,  and 
temples  of  the  gods  (are)  places  (which  destroy  sin). 

13.  A  year,  a   month,  twenty-four   days,  twelve 
days,  six  days,  three  days,  a  day  and  a  night  are  the 
periods  (for  penances). 

14.  These  (acts)  may  be   optionally  performed 
when  no  (particular  penance)  has  been  prescribed. 

15.  (Viz.)  for  great  sins  difficult  (penances),  and 
for  trivial  faults  easy  ones. 

1 6.  The  K>z£££ra  and  the  Atikr/^//ra  (as  well  as) 
the  A'andrayawa  are  penances  for  all  (offences). 

CHAPTER  XXIII. 

i.  If  a  student  has  approached  a  woman,  he  shall 
slay  in  the  forest,  in  a  place  where  four  roads  meet, 


10.  Kn'shwapamfita  takes  the  last  word  dajapurusham  to  mean 
ten  ancestors  and  ten  descendants. 

11.  '  As  if  one  were  fasting,'  i.  e.  in  small  quantities.  —  Kr/shna- 


XXIII.  i.   Gautama  XXIII,  17. 


Il8  VASISHTtfA.  XXIII,  2. 

(kindling)  a  common  fire,  an  ass  for  the   Rakshas 
(the  goblins), 

2.  Or  he  may.  offer  an  oblation  of  rice  (^aru)  to 
Nirrzti  (the  goddess  of  hell). 

3.  Let  him   throw  into  the  fire  (four  oblations 
consisting)  of  that  (sacrificial  food,  saying), '  To  Lust 
svahd ;  to  him  who  follows  his  lust  svaha;  to  Nir- 
ri\\  svahci ;  to  the  divine  Rakshas  svaliaV 

4.  If,  before  returning  home  (from  his  teacher, 
a  student)  voluntarily  defiles  himself,  sleeps  in  the 
day-time,  or  practises  any  other  vow  (than  that  of 
studentship),  the  same  (penance  must  be  performed). 

5.  If  he  has  committed  a  bestial  crime,  he  shall 
give  a  white  bull  (to  a  Brahma«a). 

6.  The  guilt  incurred  by  a  bestial  crime  with  a 
cow,  has  been  explained  by  the  (rule  regarding)  the 
killing  of  a  female  of  the  ^udra  caste. 

7.  A    student    breaks    his    vow  by  performing 
funeral  rites, 

8.  Excepting  those  of  his  mother  and  his  father. 

9.  If  a  (student)  is  sick,  he  may  eat,  at  his  pleasure, 
all  that  is  left  by  his  teacher  as  medicine. 

10.  If  (a  student)  who  is  employed  by  his  teacher 
(to  perform  some  duty),  meets  with  his  death,  (the 
teacher)  shall  perform  three  Y^rikkhr^.  penances. 

4.  Manu  XI,  121. 

5.  Vishwu  LIII,  7 ;  Gautama  XXII,  36. 

6.  Vishwu  LIII,  3  ;  Gautama  XXIII,  12. 

7.  Manu  V,  88.  8.   Manu  V,  gi. 

9.  The  object  of  the  Sutra  is  to  permit  during  sickness  a  relax- 
ation of  the  rules  regarding  forbidden  food.     Hence  a  sick  student 
may  eat  honey,  meat,  &c. 

10.  Yag-wavalkya  III,  283-.     'Meets  with  his  death/  e.g.  is 
killed  by  a  wild  animal  or  a  snake,  while  collecting  fuel  in  the 
forest. 


XXIII,  i8.  PENANCES.  119 

11.  If  a  student  eats  meat  which  has  been  given 
to  him  as  leavings  (by  his  teacher),  he  shall  perform 
a  Kri&Mra.  penance  of  twelve  days'  duration,  and 
afterwards  finish  his  vow. 

1 2.  The  same  (penance  must  be  performed)  if  he 
eats  food  given  at  a  -Sraddha  or  by  a  person  who  is 
impure  on  account  of  a  recent  death  or  birth. 

1 3.  It  is  declared  in  the  Veda,  that  honey  given 
without  asking  does  not  defile  (a  student)  of  the 
Va^asaneyi-j^kha. 

14.  For  him  who  committing  suicide  becomes  an 
Abhisasta,  his    blood-relations  (sapiw^a)   shall   not 
perform  the  funeral  rites. 

15.  He  is  called  a  suicide  who  destroys  himself 
by  means  of  wood,  water,  clods   of  earth,  stones, 
weapons,  poison,  or  a  rope. 

16.  Now  they  quote  also  (the  following  verse): 
'  The  twice-born  man  who  out  of  affection  performs 
the  last  rites  for  a  suicide,  shall  perform  a  A'andra- 
ya«a  penance  together  with  a  Taptak^^ra.' 

1 7.  We  shall  describe  the  ^fandraya«a  below. 

1 8.  A  fast  of  three  days  (must  be  performed)  for 
resolving  to  die  by  one's  own  hand. 

1 1 .  Manu  XI,  159 ;  Ya^navalkya  III,  282 ;  see  also  Apastamba's 
discussion  on  the  subject,  I,  I,  4,  5. 

12.  Manu  XI,  158. 

13.  This  Sutra  may  also  mean,  'It  is  declared  that,  according 
to  the  Va^asaneyaka,  honey  given  (to  a  student)  without  his  asking 
for  it  does  not  defile  him.'    But  a  parallel  passage  of  Devala,  which 
KnshMapaxufita  quotes,  makes,  I  think,  the  version  given  above 
appear  preferable.     In  either  case  the  passage  is  explained  by  the 
fact  that,  according  to  the  .Satapatha-brahmafla,  .Svetaketu,  one  of 
the  great  teachers  of  the  White  Ya^ur-veda,  strongly  pleaded  for  the 
use  of  honey;  see  Weber,  Indische  Studien  X,  123  seq. 

14.  Vishmi  XXII,  56 ;  Gautama  XIV,  12. 

16.  Vishau  XXII,  58-59.  17-   See  below,  Sutra  45- 


I2O  VASISHrtfA.  XXIII,  19. 

19.  'He  who  attempts  suicide,  but  remains  alive, 
shall  perform  a  Krt£££ra   penance  during  twelve 
days.    (Afterwards)  he  shall  fast  for  three  (days  and) 
nights,  being  dressed  constantly  in  a  garment  smeared 
(with  clarified  butter),  and  suppressing  his  breath,  he 
shall  thrice  recite  the  Aghamarshawa;' 

20.  Or,  following  the   same   rule,  he  may  also 
frequently  recite  the  Giyatri ; 

2 1 .  Or,  having  kindled  a  fire,  he  may  offer  clarified 
butter  with  the  Kushmdw^as. 

22.  '  And  the   guilt  (of)  all  (offences)  excepting 
mortal  sins  is  removed  thereby.' 

23.  Now  he  may  also  sip  water  in  the  morning, 
thinking  of  (the  Mantra),  *  May  fire  and  wrath  and 
the  lords  of  wrath  protect  me/  &c.,  and  meditating 
on  his  sin  ;  (then)  he  may  mutter  the  Vy£hritis  that 
end  with  satya  (truth),  prefixing  (the  syllable)  Om 
(to  each),  or  he  may  recite  the  Aghamarshawa* 

24.  If  he  touches  a  human  bone  to  which  fat  still 
adheres,  he  becomes  impure  during  three  (days  and) 
nights ; 

25.  But  (on  touching  a  bone)  to  which  no  fat 
adheres,  a  day  and  a  night, 

26.  Likewise  if  he  has  followed  a  corpse  (to  the 
burial-ground). 

27.  If  he  passes  between  men  reciting  the  Veda, 
he  shall  fast  during  a  day  and  a  night. 

28.  (Those  who  recite  the  Veda)  shall  sprinkle 
each  other  with  water  and  stay  away  (from  their 
houses)  during  three  (days  and)  nights. 

22.  Regarding  the  efficacy  of  the  Kushma/z</a  texts,  see  above, 
XXII,  9. 

23.  The  text  occurs  Taitt.  Ar.  X,  24,  i. 
24-25.    Manu  V,  87;  Vishmi  XXII,  75. 

26.   Manu V,  iot.  28.  Gautama  I,  58. 


XXIII,  34-  PENANCES.  1 2 1 

29.  (The  same  penance  must  be  performed)  for 
a  day  and  night,  if  a  dog,  a  cat,  or  an  ichneumon 
pass  quickly  (between  those  who  recite  the  Veda). 

30.  If  he  has  swallowed  the  flesh  of  a  dog,  a  cock, 
a  village  pig,  a  grey  heron,  a  vulture,  a  Bhasa,  a 
pigeon,  a  man,  a  crow  or  an   owl,  (he   must)  fast 
during  seven  days,  (and  thus)  empty  his  entrails ; 
(afterwards   he   must)  eat  clarified   butter,  and  be 
initiated  again. 

31.  'But  a  Brahmawa  who  has  been  bitten  by  a 
dog,  becomes  pure,  if  he  goes  to  a  river  that  flows 
into  the  ocean,  (bathes  there),  suppresses  his  breath 
one  hundred  times,  and  eats  clarified  butter.' 

32.  '  Time,  fire,  purity  of  mind,  water,  looking  at 
the  sun,  and  ignorance  (of  defilement)  are  the  six 
means  by  which  created  beings  are  purified.' 

33.  It  is  declared  in  the  Veda  that,  on  touching 
a  dog,  a  A'aw^ala,  or  an  outcast,  he  becomes  at  once 
pure,  if  he  bathes,  dressed  in  his  clothes. 

34.  If  (while  reciting  the  Veda)  they  hear  noises 

29.  Gautama  I,  59. 

30.  Vishnu  LI,  3-4;  Gautama  XXIII,  4-5;   Manu  XI,  157. 
The  Sutra  is  badly  corrupted  in  Kn'sh»apa#<fita's  edition.     I  read 
kanka  instead  of  vanka,  leave  out  vayasa  after  bhSsa,  and  change 
ka-kolukana-ff*  sddane  to  kakolukama^sjldane.     The  latter  change 
is  absolutely  necessary ;  firstly,  because  the  penances  for  killing  dogs 
and  men  have  been  given  above  ;  secondly,  because  the  word  manu- 
sha  requires  a  noun  which  it  qualifies  at  the  end  of  the  compound  ; 
thirdly,  because  the  penance  which  is  prescribed,  fasting  until  the 
entrails  are  empty,  is  absurd  for  murder,  but  appropriate  for  eating 
forbidden  food;  and  fourthly,  because  the  parallel  passages  of  other 
Smrriis  actually  do  prescribe  it  for  eating  the  flesh  of  excessively 
impure  animals  and  for  cannibalism.     The  change  of  am  a  to       " 
is  a  very  common  mistake  in  Devanagari  MSS. 

31.  Vishnu  LIV,  12.  32-  Vishmi  XXII,  88. 
33.   Apastamba  I,  5, 15, 1 6. 


122  VASISHTFA.  XXIII,  35. 

made  by  outcasts  or  K&nd&\zs,  they  shall  sit  silent 
and  fasting  during  three  days ; 

35.  Or  if  they  repeat  that  (text  of  the  Gdyatrl) 
at  least  one  thousand  times,  they  become  pure ;  thus 
it  is  stated  in  the  Veda. 

36.  By  this  rule  (the  penance  to  be  performed  by) 
those  who  teach  or  sacrifice  for  vile  men  has  been 
explained.     It  is  declared   in  the  Veda   that  they 
become  pure  by  also  relinquishing  the  fees  (which 
they  received). 

37.  By  this  same  (rule   the  penance  prescribed 
for)  an  Abhfcasta,  (one  accused  of  a  heinous  crime,) 
has  been  explained. 

38.  (If  he  has  been  accused  of)  killing  a  learned 
Brahma«a,  let  him  subsist  during  twelve  days  on 
water  (only),  and  fast  during  (another)  twelve  days. 

39.  If  he  has  falsely  accused  a  Brahmawa  of  a 
crime   which   causes   loss  of  caste,   or  of  a  minor 
offence  which  does  not  cause  loss  of  caste,  he  shall 
subsist  during  a  month  on  water  (only),  and  con- 
stantly repeat  the  (Rikas  called)  .Suddhavatls ; 

40.  Or  he  may  go  to  bathe  (with  the  priests)  at 
(the  conclusion  of)  a  horse-sacrifice. 

41.  By  this  (rule  the  penance  for)  intercourse  with 
a  female  of  the  K&nd&a.  caste  has  been  declared. 

42.  Now   (follows   the    description    of)   another 
Krz£££ra  penance,  applicable  to  all  (men),  where  (the 
rule  given  above)  has  been  altered. 

43.  On  one  day  (let  him  eat)  in  the  morning  (only), 
on  the  (following)  day  at  night  (only),  on  the  (next) 
day  food  given  without  asking,  and  on  the  (fourth) 
day  (let  him)  fast ;  the  succeeding  (three)  periods  of 

36.  Vish»u  LIV,  25,  26.  38.   Ya^iavalkya  III,  287. 

39.  Ya£-«avalkya  111,286.  41.  Vish*u  LIII,  5,  6. 


XXIV,  2.  PENANCES.  123 

four  days  (must  be  passed)  in  the  same  manner. 
Wishing  to  show  favour  to  the  Brahmawas,  Manu, 
the  chief  among  the  pillars  of  the  law,  has  thus 
described  the  SisukriM/tra.  (the  hard"  penance  of 
children)  for  infants,  aged,  and  sick  men. 

44.  Now  follows  the  rule  for  (the  performance  of) 
the  A'andrayawa  (lunar  penance). 

45.  On  the  first  day  of  the  dark  half  (of  the  month) 
let  him  eat  fourteen  (mouthfuls),  let  him  diminish  the 
(number  of)  mouthfuls  (each  day  by  one),  and  conti- 
nue in  this  manner  until  the  end  of  the  fortnight.    In 
like  manner  let  him  eat  one  mouthful  on  the  first  day 
of  the  bright  half,  and  (daily)  increasing  (the  number 
of)  mouthfuls,  continue  until  the  end  of  the  fortnight. 

46.  Meanwhile  let  him  sing  Simans,  or  mutter 
the  Vyahrztis. 

47.  A  month  during  which  he  thus  performs  a 
A'dndrayawa,   the   jRishis    have  called   by  way    of 
laudation,  'a  means  of  purification '  (pavitra).     It  is 
prescribed  as  an  expiation  of  all  (offences)  for  which 
no  (special  penance)  has  been  mentioned. 

CHAPTER  XXIV. 

1.  Now  (follows  the  description  of)  an  Atikn'^- 
MTSL  penance. 

2.  Let  him  eat  as  much  as  he  can  take  at  one 
(mouthful,  and  follow  the  rules  given)  above  for  a 
Kr^^ra,  (viz.)  to   eat   during   three   days   in  the 
morning,  (during  another  three  days)  in  the  evening, 
(during  further   three    days)  food    given    without 

44-47.  Vish«u  XLVIL  It  must  be  understood  that  during  the 
bright  half  of  the  month  the  number  of  mouthfuls  must  be  increased 
every  day  by  one. 

XXIV.  1-2.  Gautama  XXVI,  18-19.    '  Above,'  i.  e.  XXI,  20. 


1  24  VASISH77/A.  XXIV,  3. 

asking,  and  to  fast  during  the  last  three  days.    That 
is  an  Atik;V/£/£/zra. 

3.    A  Krt&£Ara,  penance  (during  the  performance 
of  which  one)  subsists  on  water  (only  is  called)  a 


4.  The  peculiar  observances  (prescribed  during  the 
performance)  of  KrifaUtra.  penances  (are  as  follows): 

5.  '  Having  cut  his   nails,  (the   performer)  shall 
cause  his  beard  and  all  his  hair  to  be  shaved  off, 
excepting  the  eyebrows,  the  eyelashes,  and  the  lock 
at  the  top  of  the  head  ;  (wear)  one  garment  only  ;  he 
shall  eat  blameless  food  ;  what  one  obtains  by  going 
to  beg  once  (is  called)  blameless  food  ;  he  shall  bathe 
in  the  morning,  at  noon,  and  in  the  evening  ;  he  shall 
carry  a  stick  (and)  a  waterpot  ;   he  shall  avoid  to 
speak   to   women   and   .Sudras  ;     carefully   keeping 
himself  in  an   upright  or  sitting  posture,  he  shall 
stand  during   the   day,  and   remain   seated   during 
the  night/     Thus  speaks  the  divine  VasishMa. 

6.  Let  him  not  instruct  in  these  Institutes  of  the 
sacred  law  anybody  but  his  .son  or   a   pupil  who 
stays  (in  his  house  at  -least)  for  a  year. 

7.  The  fee  (for  teaching  it)  is  one  thousand  (pawas), 
(or)  ten  cows  and  a  bull,  or  the  worship  of  the  teacher. 

CHAPTER  XXV. 

i.  I  will  completely  explain  the  purification  of 
those  whose  guilt  has  not  been  made  public,  both 
from  great  crimes  and  for  minor  offences. 

3.   Gautama  XXVI,  20;  see  also  Vishmi  XL  VI,  13-14. 

4-5.   Gautama  XXVI,  6,  8  ;  Vish«u  XLVII,  24-25. 

6.  The  MSS.  read  in  the  beginning  of  this  Sutra,  satayanudeti 
or  sataydtudeta,  while  Krzsh«apa«</ita,  probably  as  a  guess,  writes 
saiapa"  nudati.  I  do  not  think  that  his  correction  is  satisfactory, 
and  propose  in  its  stead,  sa  tadyadetad  (dharma-rastram). 


XXV,  8.  SECRET   PENANCES.  125 

2.  A  penance  prescribed  in  (the  section  on)  secret 
(penances)  is  for  an  Agnihotrin,  an  aged  and  a  learned 
man,  who  have  subdued  their  senses  ;  but  other  men 
(must  perform  the  expiations)  described  above. 

3.  Those  constantly  engaged  in  suppressing  their 
breath,  reciting  purificatory  texts,  giving  gifts,  making 
burnt-oblations,   and   muttering  (sacred   texts)  will, 
undoubtedly,  be   freed  from  (the   guilt   of)  crimes 
causing  loss  of  caste. 

4.  Seated  with  Kara  grass  in  his  hands,  let  him 
repeatedly  suppress  his  breath,  and  again  and  again 
recite  purificatory  texts,  the  Vyahr/tis,  the  syllable 
Om,  and  the  daily  portion  of  the  Veda. 

5.  Always  intent  on  the  practice  of  Yoga,  let  him 
again  and  again  suppress  his  breath.     Up  to  the 
ends  of  his  hair  and  up  to  the  ends  of  his  nails  let 
him  perform  highest  austerity. 

6.  Through  the   obstruction  (of  the   expiration) 
air  is  generated,  through  air  fire  is  produced,  then 
through  heat  water  is  formed ;  hence  he  is  internally 
purified  by  (these)  three. 

7.  Neither  through  severe  austerities,  nor  through 
the  daily  recitation  of  the  Veda,  nor  through  offering 
sacrifices  can  the  twice-born   reach  that  condition 
which  they  attain  by  the  practice  of  Yoga. 

8.  Through  the  practice  of  Yoga  (true)  knowledge 
is  obtained,  Yoga  is  the  sum  of  the  sacred  law,  the 
practice  of  Yoga  is  the  highest  and  eternal  austerity ; 
therefore  let  him  always  be  absorbed  in  the  practice 
of  Yoga. 

XXV.  4.   Read  pra»ayaman  in  the  text. 

5.  The  MSS.  read  at  the  end  of  this  verse,  tapas  tapyatam  utta- 
mam,  while  Krzsh»apa»</ita  gives  tapas  tapyfct  tu  uttamam.  The 
correct  reading  is  probably  tapas  tapyatu  uttamam. 


126  VASISHrtfA.  XXV,  9. 

9.  For  him  who  is  constantly  engaged  in  (reciting 
the  syllable)  Om,  the  seven  Vyihmis,  and  the  three- 
footed  Gayatr!  no  danger  exists  anywhere. 

10.  The  Vedas  likewise  begin  with  the  syllable 
Om,  and  they  end  with  the  syllable  Om,  the  syllable 
Om  is  the  sum  of  all   speech ;    therefore  let  him 
repeat  it  constantly. 

11.  The  most  excellent  (portion   of  the)  Veda, 
which  consists  of  one  syllable,  is  declared  to  be  the 
best  purificatory  text. 

12.  If  the  guilt  of  all  sins  did  fall  on  one  man^ 
to  repeat  the  Gayatrl  ten  thousand  times  (would  be) 
an  efficient  means  of  purification. 

13.  If,  suppressing  his  breath,  he  thrice  recites 
the  Gayatrl   together  with  the  Vyahr/tis   together 
with  the  syllable  Om  and  with  the  (text  called)  .Siras, 
that  is  called  one  suppression  of  breath. 


CHAPTER  XXVI. 

1.  If,  uritired,  he  performs  three  suppressions  of 
his  breath  according  to  the  rule,  the  sins  which  he 
committed  during  a  day  and  a  night  are  instantly 
destroyed. 

2.  Seated  during  the  evening  prayer,  he  removes 
by  (three)  suppressions  of  his  breath  all  guilt  which 

9.  I  read  with  the  MSS.  bhayaw  for  bhave. 

10.  Manu  II,  74. 

13.  Identical  withVistowi  LV,  9.  Regarding  the  text  called 
»Siras,  see  above,  XXI,  6. 

XXVI.  i.  The  verb  dharayet,  'performs,'  seems  to  be  used  in 
order  to  indicate  that,  according  to  the  Yoga^stra,  three  Pra«a- 
ySmas  make  one  Dhara»l;  see  Ya^wavalkya  III,  201. 

2-3.  Regarding  the  position  at  the  Sandhya  prayers,  see  also 
above. 


XXVI,  8.  SECRET   PENANCES. 


he  incurred  during  the  day  by  deeds,  thoughts,  or 
speeches. 

3.  But  standing  during  the  morning  prayer,  he  re- 
moves by  (three)  suppressions  of  his  breath  all  guilt 
which  he  incurred  during  the  night  by  deeds,  thoughts, 
or  speeches. 

4.  But  sixteen  suppressions  of  breath,  accompanied 
by  (the  recitation  of)  the  Vyihmis  and  the  syllable 
Om,  repeated  daily,  purify  after  a  month  even  the 
slayer  of  a  learned  Brahma#a. 

5.  Even  a  drinker  of  spirituous  liquor  becomes 
pure,  if  he  mutters  the  (hymn  seen)  by  Kutsa,  '  Apa 
na^  sosu&ad  agham,'  and  (the  hymn  seen)  by  Vasish- 
tkm  (which  begins  with  the  word)  '  Prati,'  the  Mahitra 
(hymn),  and  the  .Suddhavatis. 

6.  Even  he  who  has  stolen  gold  becomes  instantly 
free  from  guilt,  if  he  once  mutters  (the  hymn  begin- 
ning   with   the   words)   'Asya  vamasya'   and    the 
.Sivasawkalpa. 

7.  The  violator  of  a  Guru's  bed  is  freed  (from  sin) 
if  he  repeatedly  recites  the  (hymn  beginning)  '  Havish 
pantam  a^aram  '  and  that  (beginning)  '  Na  tarn  a*#ha/&  ' 
and  mutters  the  hymn  addressed  to  Purusha. 

8.  Or  plunging  into  water  he  may  thrice  mutter 
the  Aghamarshawa.     Manu  has  declared  that  the 
(effect  is  the)  same  as  if  he  had  gone  to  bathe  at 
a  horse-sacrifice. 

4.  Identical  with  Manu  XI,  249;  see  also  Vishwu  LV,  2. 

5.  Identical  with  Manu  XI,  230.     The  Vedic  texts  mentioned 
are  Rig-veda  I,  97,  i  ;  VII,  80;  X,  185;  VIII,  84,  7-9. 

6.  Manu  LI,  251.     The  Vedic  texts  alluded  to  are  Rig-veda  I, 
164  ;  and  an  Upanishad. 

7.  Identical  with  Manu  XI,  252.     The  Vedic  texts  mentioned 
are  Rig-veda  X,  88;  X,  126;  X,  90. 

8.  Manu  XI,  260-261  ;  Vishwu  LV,  7. 


128  VASISH77/A.  XXVI,  g. 

9.  An  offering  consisting  of  muttered  prayers  is 
ten  times  more  efficacious  than  a  sacrifice  at  which 
animals  are  killed ;  a  (prayer)  which  is  inaudible  (to 
others)  surpasses  it  a  hundred  times,  and  the  mental 
(recitation  of  sacred  texts)  one  thousand  times. 

10.  The   four    Pakaya^as   and   those    sacrifices 
which  are  enjoined  by  the  rules  of  the  Veda  are  all 
together  not  equal  in  value  to  the  sixteenth  part  of 
a  sacrifice  consisting  of  muttered  prayers. 

11.  But,  undoubtedly,  a  Brahma^a  reaches  the 
highest  goal  by  muttering  prayers  only ;  whether  he 
perform  other  (rites)  or  neglect  them,  he  is  called  a 
Brahmawa  who  befriends  all  creatures  (maitra). 

12.  The  sins  of  those  who  are  intent  on  muttering 
prayers,  of  those  who  offer  burnt-oblations,  of  those 
who  are  given  to  meditation,  of  those  who  reside  in 
sacred  places,  and  of  those  who  have  bathed  after 
performing  the  vows  called  K$iras,  do  not  remain. 

13.  As  a  fire,  fanned  by  wind,  burns  brighter,  and 
(as  its  flame  grows)  through  offerings  (of  butter), 
even    so    a   Brahma«a  who    is    daily  engaged    in 

9.  Manu  II,  85;  Vish/m  LV,  19.     The  term  a«-ambhaya^na, 
translated  by  '  an  offering  at  which  animals  are  slain/  is  taken  by 
Kr/shflapa«</ita  to  mean  pa./kayagna,,  '  an  offering  consisting  of 
Vedic  mantras  recited  aloud.'     The  word  may  be  taken  in  several 
ways,  but  the  various  reading  vidhiya^tla  in  Manu's  verse  induces 
me  to  adopt  the  translation  given  above. 

10.  Identical  with  Manu  II,  86,  and  Vishnu  LV,  20.   Regarding 
the  four  Pakaya^was,  see  Professor  Jolly's  note  on  Vishmi.     In 
my  opinion  the  four  classes  of  rites  huta,  ahuta,  prahuta,  and  prd- 
j-ita  are  meant. 

11.  Identical  with  Manu  II,  87. 

1 2.  '  After  performing  the  vows  (called)  Siras,'  i.  e.  those  which 
are  known  in  the  Upanishads,  which  are  called  agnidhdrana  and 
so  forth,  and  whose  head  (jiras)  consists  in  the  worship  of  the 
teacher. — Kr/sh»apa#</ita.    Mu»</aka  Upanishad  III,  2, 10. 


XXVII,  i.  SECRET   PENANCES.  129 

muttering    sacred    texts    shines    with    a    brilliant 
lustre. 

14.  The  destruction  of  those  who  fulfil  the  duty 
of  daily  study,  who  constantly  restrain  themselves, 
who  mutter  prayers  and  offer  sacrifices  has  never 
been  known  (to  happen). 

15.  Let  him  who  is  desirous  of  purification  repeat, 
though  he  be  charged  with  all  sins,  the  divine  (Gaya- 
trl),  at  the  most  one  thousand  times,  or  one  hundred 
times  as  a  medium  (penance),  or  at  least  ten  times 
(for  trivial  faults). 

1  6.  A  Kshatriya  shall  pass  through  misfortunes 
which  have  befallen  him  by  the  strength  of  his  arms, 
a  Vawya  and  iSttdra  by  their  wealth,  the  highest 
among  twice-born  men  by  muttered  prayers  and 
burnt-oblations. 

1  7.  As  horses  (are  useless)  without  a  chariot,  as 
chariots  (are  useless)  without  horses,  even  so  austerity 
(is  useless)  to  him  who  is  destitute  of  sacred  learn- 
ing, and  sacred  learning  to  him  who  practises  no 
austerities. 

1  8.  As  food  mixed  with  honey,  or  honey  mixed 
with  food,  even  so  are  austerities  and  learning,  joined 
together,  a  powerful  medicine. 

19.  No  guilt  taints  a  Brahma^a  who  possesses 
learning,  practises  austerities,  and  daily  mutters  sacred 
texts,  though  he  may  constantly  commit  sinful  acts. 

CHAPTER  XXVII. 

i.  If  a  hundred  improper  acts,  and  even  more, 
have  been  committed,  and  the  (knowledge  of  the) 


14.   Manu  IV,  146. 

XXVII.  1-2.   Manu  XI,  347. 


CM] 


1 30  VASISH7W A.  XXVII,  2. 

Veda  is  retained,  the  fire  of  the  Veda  destroys  all 
(the  guilt)  of  that  man  just  as  a  (common)  fire  con- 
sumes fuel. 

2.  As  a  fire  that  burns  strongly  consumes  even 
green  trees,  even  so  the  fire  of  the  Veda  destroys 
one's  guilt  caused  by  (evil)  deeds. 

3.  A  Brahmawa  who  remembers  the  Rig-veda  is 
not  tainted  by  any  guilt,  though  he  has  destroyed 
these  (three)  worlds  and  has  eaten  the  food  of  all, 
(even  of  the  most  sinful)  men. 

4.  If  (a  Brahma#a)  relies  on  the  power  of  the 
Veda,  he  cannot  find  pleasure  in  sinful  acts.     Guilt 
(incurred)  through  ignorance  and  negligence  is  de- 
stroyed, not  (that  of)  other  (intentional  offences). 

5.  If  a  hermit  subsisting  on  roots  and  fruit  prac- 
tises austerities  in  a   forest,   and   (a  householder) 
recites  a  single  Rik,  the  merit  of  the  acts  of  the  one 
and  of  the  other  is  equal. 

6.  Let  him  strengthen  the  Veda  by  (studying) 
the  Itihasas  and  Pura«as.    For  the  Veda  fears  a  man 
of  little  learning,  (thinking)  '  He  will  destroy  me.' 

7.  The  daily  recitation  of  the  Veda  and  the  per- 
formance, according  to  one's  ability,  of  the  series 
of  Mahaya^as  quickly  destroy  guilt,  even  that  of 
mortal  sins, 

8.  Let  him  daily  perform,  without  tiring,  his  par- 
ticular rites  which  the  Veda  enjoins.    For  if  he  does 
that  according  to  his  ability,  he  will  reach  the  most 
blessed  state. 

9.  Through  sacrificing  for  wicked  people,  through 
teaching  them,  through   intermarrying  with  them, 
and  through  receiving  gifts   from   them,  (learned) 

3.   Identical  with  Manu  XI,  262. 

8.   '  The  most  blessed  state,'  i.  e.  final  liberation,  or  moksha. 


XXVII,  i6.  SECRET   PENANCES. 


Brahma«as  do    not    contract   guilt,    for  (a  learned 
Brahmawa)  resembles  a  fire  and  the  sun. 

10.  I  will  now  declare  the  .purification  prescribed 
for  (eating)  food,  regarding  which  doubts  have  arisen, 
whether  it  may  be  called  fit  to  be  eaten  or  not. 
Listen  to  my  words  ! 

11.  Let  a  Brahma^a  drink  during  three  days  the 
astringent  decoction  of  the  Brahmasuvar/£ala  plant, 
unmixed  with  salt  or  pungent  condiments,  and  (a  de- 
coction of)  the  .Sahkhapushpl  plant,  together  with  milk. 

12.  Let  him  drink  water,  after  boiling  in  it  Pali\ya 
and  Bilva  leaves,  Kusa.  grass,  and  (leaves  of)  lotuses 
and  Udumbara  trees  ;  after  three  days  and  no  more 
he  becomes  pure. 

13.  (Subsisting)  during  one  day  on  each  (of  the 
following   substances),  cow's  urine,  cowdung,  milk, 
sour  milk,  butter,  and  water  in  which  Kuja  grass  has 
been  boiled,  and  fasting  on  the  seventh  day  purify 
even  (him  who  fears  that  he  has  partaken  of  the 
food  of)  a  6Vapaka. 

14.  He  who  lives  during  five  days  on  cow's  urine, 
cowdung,  milk,  sour  milk,  and  clarified  butter,  is 
purified  by  means  of  (that)   Pa#/£agavya,  (the  five 
products  of  the  cow.) 

15.  He  who,  in  accordance  with  the   rule,  uses 
barley  (for  his  food),  becomes  pure  even  by  ocular 
proof.    (For)  if  he  is  pure,  those  (barley  grains)  will 
be  white,  if  he  is  impure  they  will  be  discoloured. 

1  6.    (If  he  makes)  three  morning  meals  of  food 


12.  Vishmi  XL  VI,  23.     I  read 

13.  Vishmi  XLVI,  19. 

15.    The  rule  is  described  by  Vishmi  XLVIII. 
1  6.    The  meaning  of  the  Sutra  is  that  each  mode  of  subsistence 
is  to  be  continued  during  three  days. 

K    2 


132  VASISHJTHA.  XXVII,  17. 

fit  for  a  sacrifice  and  three  evening  meals  in  like 
manner,  and  if  food  given  without  asking  (is  his 
subsistence)  in  the  same  manner,  (he  will  thus  per- 
form) three  fasts. 

17.  Now  if  he  is  in  haste  to  make  (himself  pure), 
(let  him)  subsist  on  air  during  a  day,  and  pass  the 
night  standing  in  water;  (that  penance)  is  equal  to 
a  Pra^-apatya  (Krt£££ra). 

1 8.  But  if  at  sunrise  he  mutters  the  Gayatri  eight 
thousand  times,  he  will  be  freed  from  all  mortal  sins, 
provided  he  be  not  the  slayer  of  a  Brihma«a. 

19.  He,  forsooth,  who  has  stolen  (the  gold  of 
a  Brahma#a),  has  drunk  spirituous  liquor,  has  slain 
a   learned   Brahmarca,  or   has   violated   his    Guru's 
bed,  will  become  free  from  all  (these)  mortal  sins 
if  he  studies  the  Institutes  of  the  sacred  law. 

20.  For  unlawful  acts,  for  unlawful  sacrifices,  and 
for  great  sins  (let  him  perform)  a   Kri££faa.  and 
a  A'andraya^a,  which  destroy  all  guilt. 

21.  Let  him  add  daily  one  mouthful  (to  his  food) 
during  the  bright  (half  of  the  month),  let  him  dimi- 
nish it  (daily  by  one  mouthful)  during  the  dark  (half), 
and  let  him  fast  on  the  new-moon  day ;  that  is  the 
rule  for  the  ^fandraya^a  (or  lunar  penance). 

CHAPTER  XXVIII. 

i.  A  woman  is  not  defiled  by  a  lover,  nor  a  Brah- 
ma#a  by  Vedic  rites,  nor  water  by  urine  and  ordure, 
nor  fire  by  consuming  (impure  substances). 

1 8.  Ash/asahasram,  'eight  thousand  times/ may  also  mean  'one 
thousand  and  eight  times.' 

21.    See  above,  XXIII,  44-47. 

XXVIII.  i.  'Is  not  denied  by  a  lover,'  i.e.  does  not  become 
irrevocably  an  outcast,  but  may  be  restored  to  her  position  after 


XXVIII,  g.  SECRET   PENANCES.  133 

2-3.  A  wife,  (though)  tainted  by  sin,  whether  she 
be  quarrelsome,  or  have  left  the  house,  or  have  suf- 
fered criminal  force,  or  have  fallen  into  the  hands  of 
thieves,  must  not  be  abandoned ;  to  forsake  her  is 
not  prescribed  (by  the  sacred  law).  Let  him  wait 
for  the  time  of  her  courses;  by  her  temporary 
uncleanness  she  becomes  pure. 

4.  Women   (possess)    an   unequalled    means    of 
purification ;    they    never   become    (entirely)    foul. 
For  month  by  month  their  temporary  uncleanness 
removes  their  sins. 

5.  Women  belong  first  to  three  gods,  Soma  (the 
moon),  the  Gandharva,  and  Fire,  and  come  after- 
wards into  the  possession  of  men ;  according  to  the 
law  they  cannot  be  contaminated. 

6.  Soma  gave  them  cleanliness,  the  Gandharva 
their  melodious  voice,  and  Fire  purity  of  all  (limbs); 
therefore  women  are  free  from  stains. 

7.  Those  versed  in  the  sacred  law  state  that  there 
are  three  acts  (only)  which  make  women  outcasts,  (viz.) 
the  murder  of  the  husband,  slaying  a  learned  Brah- 
mawa,  and  the  destruction  of  the  fruit  of  their  womb. 

8.  A  calf  is  pure  when  the  milk  flows,  a  bird  when 
it  causes  fruit  to  fall,  women  during  dalliance,  and 
a  dog  when  he  catches  a  deer. 

9.  Pure  is  the  mouth  of  a  goat  and  of  a  horse, 
pure  is  the  back  of  a  cow,  pure  are  the  feet  of  a  Brah- 
mawa,  but  women  are  pure  in  all  (limbs). 

performing  a  penance,  provided  her  lover  was  a  man  of  equal 
caste. — Krz'shtfapa«</ita. 

2-3.   For  the  last  clause  compare  Ya^navalkya  I,  72. 

4.  See  above,  V,  3-4. 

5.  Paraskara  Grzliya-sutra  I, -4,  16. 

6.  Ya^navalkya  I,  71.  7-   Ya^wavalkya  I,  72. 
8.   Vish«u  XXIII,  49.  9-  Vishnu  XXIII,  40. 


1 34  VASISHFHA.  XXVIII,  10. 

10.  I  will  now  declare  the  purificatory  texts  (which 
are  found)  in  each  Veda ;  by  muttering  them  or  re- 
citing them  at  a  burnt-oblation  (men)  are  doubtlessly 
cleansed  (from  sin). 

11.  (They  are)  the  Aghamarshawa,  the  Devakrzta, 
the  Buddha vatls,  the  Taratsamas,  the  KushmaWas, 
the  Pavamanis,  and  the  Durgisavitrl ; 

12.  The  Atlshahgas,  the   Padastobhas,  and  the 
Samans   (called)  Vyahrzti,  the   Bharuwak   Samans, 
the  Gayatra  (Saman),  and  the  Raivata ; 

13.  The  Purushavrata  and  the  Bhasa,  and  like- 
wise the  Devavrata  (Samans),  the  Ablihga,  the  Bar- 
haspatya,  the  hymn  addressed  to  VSJs,  likewise  the 
Rifas  (called)  Madhu ; 

14.  The  6atarudriya,  the  Atharvajiras,  the  Tri- 
supar^a,  the  Mahavrata,  the  Gosukta,  and  the  A^va- 
sukta,  and  the  two  Samans  (called)  -Suddhlfuddhtya. 

15.  The  three  (Samans  called)  A^yadohas,  the 
Rathantara,   the  Agnervrata,  the  Vamadevya,  and 
the  Br^hat,  being  muttered,  purify  (all)  living  beings, 
(He  who  sings  them)  may  obtain  the  recollection  of 
former  existences,  if  he  desires  it. 

1 6.  Gold  is  the  firstborn  of  Fire,  through  Vishwu 
exists  the  earth,  and  the  cows  are  children  of  the 


10-15.  Vish«u  LVT,  and  preface,  p.  xviii.  The  explanation  of 
the  various  terms  used  will  be  found  in  the  notes  to  Professor 
Jolly's  translation  of  Vishmi. 

12.  MSS.  and  K>*sh«apa;fcfita,  Abhishahg&fc.    Krz'sh«apa«<fita 
and  MS.  B.  bharadaw^dni ;  E.  bh&fani ;  Bh.  and  F.  omit  w.  1 2 
and  1 3  a. 

1 3.  Kn'shnapaw/ita  and  B.  artvigam ;  Bh.  E.  F.  as  above.    The 
Bhasa  begins,  according  to  Krz'sh«apa«<fita,  ague  -vratapate. 

14.  Kr/sh«apa«<fita  and  B.  indr&mddhe;  Bh.  E.  F.  juddhaw- 
iuddhena. 


XXVIII,  22.  GIFTS.  135 

Sun ;  he  who  bestows  as  gifts  gold,  a  cow,  and  land 
will  obtain  rewards  without  end  for  them. 

17.  A  cow,  a  horse,  gold,  (and)  land,  bestowed 
on  an  unlearned  Brahmarca  who  neglects  his  sacred 
duties,  prevent  the  giver  (from  attaining  heaven). 

18-19.  (If  he  presents),  on  the  full  moon  of  the 
month  of  Vawakha,  (to)  seven  or  five  Brahmawas, 
black  or  white  sesamum  grains  (mixed)  with  honey, 
(saying),  'May  the  king  of  justice  (Yama)  rejoice!' 
or  (expressing)  some  other  (wish)  which  he  may  have 
in  his  mind,  the  guilt  which  he  has  incurred  during 
his  (whole)  life  will  instantly  vanish. 

20.  But    hear   (now)   the   reward  of  the   merit 
acquired  by  that  man  who  gives  the  skin  of  a  black 
antelope,  to  which  the  hoofs  are  (still)  attached  and 
the  navel  of  which  is  adorned  with  gold,  covering  it 
with  sesamum  grains. 

21.  'Without  doubt  he  has   bestowed  (through 
that  gift)  the  four-faced  earth,  together  with   its 
caves  filled  with  gold,  and  together  with  its  moun- 
tains, groves,  and  forests.' 

22.  4  He  who,  placing  on  the  skin  of  a  black  ante- 
lope, sesamum,  gold,  honey,  and  butter,  gives  it  to 
a  Brdhmawa,  overcomes  all  sin.' 


17.  Manu  IV,  190, 193-194.  Kr;sh«apa»<fita  and  MSS.  B.  and 
E.  read  uparudanti  dataraw,  MSS.  Bh.  and  F.  uparundanti.  I  change 
the  latter  reading  to  uparundhanti. 

18-19.  Vishnu  XC,  10. 

20-22.  -Vishnu  LXXXVII,  8-10,  and  Professor  Jolly's  preface, 
p.  xviii. 

21.  'The  four-faced  earth,'  i.e.  the  earth  which  is  surrounded 
by  the  four  oceans. 


136  VASISHZTfA.  XXIX,  i. 


CHAPTER  XXIX. 

1 .  Through  liberality  (man)  obtains  all  his  desires, 

2.  (Even)  longevity,  (and  he  is  born  again  as) 
a  student  of  the  Veda,  possessed  of  beauty. 

3.  He  who  abstains  from  injuring  (sentient  beings) 
obtains  heaven. 

4.  By  entering  a  fire  the  world  of  Brahman  (is 
gained). 

5.  By  (a  vow  of)  silence  (he  obtains)  happiness. 

6.  By  staying  (constantly)  in  water  he  becomes 
a  lord  of  elephants. 

7.  He  who  expends  his  hoard  (in  gifts)  becomes 
free  from  disease. 

8.  A  giver  of  water  (becomes)  rich  by  (the  fulfil- 
ment of)  all  his  desires. 

9.  A  giver  of  food  (will  have)  beautiful  eyes  and 
a  good  memory. 

10.  He  who  gives  a  promise  to  protect  (some- 
body) from  all  dangers  (becomes)  wise. 

1 1.  (To  bestow  gifts)  for  the  use  of  cows  (is  equal 
to)  bathing  at  all  sacred  places. 

12.  By   giving   a   couch   and   a   seat   (the  giver 
becomes)  master  of  a  harem. 

13.  By  giving   an  umbrella  (the  giver)  obtains 
a  house. 


XXIX.  4.  This  Sutra,  which  recommends  self-cremation,  is  of 
some  importance,  as  it  confirms  the  teaching  of  the  Pura»as  and 
explains  the  accounts  of  the  Greeks  regarding  the  self-immolation 
of  Brahma«as  who  visited  Europe. 

9.  Vishnu  XCII,  21. 

12.  Vish/m  Xdl,  27;  Manu  IV,  232.  'Master  of  a  harem,' 
i.  e.  the  possessor  of  many  beautiful  wives  and  concubines. 


XXIX,  21.  GIFTS. 


14.  He  who  gives  a  house  obtains  a  town. 

15.  He  who  gives  a  pair  of  shoes  obtains  a  vehicle. 

1 6.  Now  they  quote  also  (the  following  verses) : 
'  Whatever  sin  a  man  distressed  for  livelihood  com- 
mits, (from  that)  he  is  purified  by  giving  land,  (be 
it)  even  "  a  bull's  hide." ' 

17.  'He  who  gives  to  a  Brahmawa  a  vessel  filled 
with  water  for  sipping,  will  obtain  after  death  com- 
plete freedom  from  thirst  and  be  born  again  as  a 
drinker  of  Soma.' 

1 8.  '  If  a  gift  of  one  thousand  oxen  fit  to  draw 
a  carriage  (has  been  bestowed)  according  to  the  rule 
on  a  perfectly  worthy  man,  that  is  equal  to  giving 
a  maiden.' 

19.  '  They  declare  that  cows,  land,  and  learning 
are   the   three    most  excellent  gifts.     For  to  give 
learning  is  (to  bestow)  the  greatest  of  all  gifts,  and 
it  surpasses  those  (other  gifts).' 

20.  '  A  learned  man  who.  free  from  envy,  follows 
this  rule  of  conduct  which  procures  endless  rewards, 
and  which  through  final  liberation  frees  him  from 
transmigration ;' 

21.  '  Or  who,  full  of  faith,  pure,  and  subduing  his 


14.  Vishmi  XCII,  31.  15.  Vishmi  XCII,  28. 

1 6.  Vishmi  XCII,  4.     Kr/sh«apa»<fita  quotes  a  passage  of  the 
Matsya-purawa  according  to  which  '  a  bull's  hide '  is  a  measure 
equal  to  1 40  square  hastas ;  see,  however,  notes  to  Vishnu  loc.  cit. 
and  V,  183. 

17.  Manu  IV,  229. 

1 8.  Read  in  the  text  vidhivaddanam  kanyidanena  tatsamam. 

19.  Kr;sh»apaw^ta  wrongly  makes  two  Sutras  out  of  this  verse. 

20.  Kr/srmapa«<fita  and  MS.  B.  read,  against  the  metre  and 
sense,  yoginaw  sampuritam  vidvan,  another  reading  yoginSw  saw- 
matam  vidv&n.     F.  reads  yonasawyurimawz  vidv&n.    I  read  yo  'na- 

vidvan. 


1 38  VASISH7WA.  XXX,  I. 

senses,  remembers  or  even  hears  it,  will,  freed  from 
all  sin,  be  exalted  in  the  highest  heaven.' 


CHAPTER  XXX. 

1.  Practise  righteousness,   not  unrighteousness ; 
speak  truth,  not  untruth ;  look  far,  not  near ;  look 
towards  the  Highest,  not  towards  that  which  is  not 
the  Highest. 

2.  A  Brahmawa  is  a  fire. 

3.  For  the  Veda  (says),  '  Agni,   forsooth,   is   a 
Brahma^a,' 

4.  And  how  is  that  ? 

5.  And  it  is  also  declared  in  the  Kanaka,  'On 
that  (occasion)  the  body  of  the  Brahma»a  who  repre- 
sents the  sacrificial  seat  is  the  altar,  the  vow  to  per- 
form the  rite  is  the  sacrifice,  the  soul  is  the  animal 
to  be  slain,  the  intellect  the  rope  (with  which  the 
animal  is  bound),  the  mouth  of  (the  Brahma^a)  who 
represents   the   seat   is   the  Ahavanlya  fire,  in  his 
navel  (is  the  Dakshi^a  fire),  the  fire  in  his  abdomen 
is  the  Garhapatya  fire,  the  Prawa  is  the  Adhvaryu 
priest,   the  Apana  the  Hotrt  priest,  the  Vyana  the 
Brahman,  the  Samana  the  Udgit^'  priest,  the  organs 
of  sensation  the  sacrificial  vessels.    He  who  knowing 
this   offers   a   sacrifice   to   the  organs  through  the 
organs.'  ... 

6.  Now  they  quote  also  (the  following  verses) : 
'  An  offering  placed  in  the  mouth-fire  of  a  Brah- 

XXX.  2.  See  above,  III,  10. 

3.  .Satapatha-brahmafla  I,  4,  22. 

5.  Krzsh«apa#(/ita  divides  the  passage  into  thirteen  Sfitras,  and 
connects  tatra,  'on  that  occasion/  with  the  preceding  Sutra.  'On 
that  (occasion),'  i.  e.  if  a  Brahma»a  is  fed. 


XXX,  p.  GIFTS.  139 

ma«a  which  is  rich  in  Veda-fuel,  protects  and  saves 
the  giver  and  (the  eater)  himself  from  sin.' 

7.  '  But  the  offering  made  through  the  mouth  of  a 
Brahmawa,  which  is  neither  spilt  nor  causes  pain  (to 
sentient  creatures),  nor  assails  him  (who  makes  it),  is 
far  more  excellent  than  an  Agnihotra.' 

8.  After  performing  a  mental  sacrifice  at  which 
meditation  (takes  the  place  of  the  sacred)  fire,  truth- 
fulness (the  place  of)  the  sacred  fuel,  patience  (the 
place  of)  the  oblation,  modesty  (the  place  of)  the 
sacrificial   spoon,   abstention    from    injuring    living 
beings  (the  place  of  the)  sacrificial  cake,  contentment 
(the   place  of)  the   sacrificial  post,  (and  a  promise 
of)  safety  given  to  all  beings  which  is  hard  to  keep 
(the  place  of)  the  reward  given  to  the  priests,  a  wise 
man  goes  to  his  (eternal)  home. 

9.  The  hair  of  an  aging  man  shows  signs  of  age, 
(and)  the  teeth  of  an  aging  man  show  signs  of  age, 
(but)  the  desire  to  live  and  the  desire  for  wealth  do 
not  decay  even  in  an  aging  man. 

7.  ManuVII,  84;  YagTiavalkya  I,  315.   Krjsh»apa«<fita's  read- 
ing, nainam  adhya^ate  fa  yaJi,  which  occurs  also  in  B.,  is  nonsense. 
I  read  with  Bh.  nainamadhy£pate££a  yat,  and  take  adhyapatet, 
'  assails  (the  giver)/  in  the  sense  of  '  troubles  him  by  causing  the 
performance  of  penances,  on   account   of  mistakes  committed. 
Manu's  version,  na  vinajyati  karhi&t,  '  and  never  perishes,'  is  of 
course  an  easier  one,  but  it  seems  to  me  doubtful  whether  it  is 
older  than  Vasish//5a's. 

8.  The  passage,  which  is  probably  a  quotation  from  an  Upani- 
shad,  is  very  corrupt  in  the  MSS.  and  Kr;sh«apa»</ita's  text  I  cor- 
rect it  as  follows : 

DhyanagniA  satyopa^ayanawz  kshintyahutiA 
sruva/nhri^  purooSsamahiflzsi  saMosho 
yupa/£  lirtkkhrzm  bhutebhyo  'bhayadakshinyam  iti 
kr/tva"  kratum  ma"nasaw  yati  kshayam  budhaA. 
But  I  am  not  confident  that  all  tho  difficulties  ha\  ~-  been  removed. 


I4O  VASISHiTtfA.  XXX,  10. 

10.  Happiness  (is  the  portion)  of  that  man  who 
relinquishes  (all)  desire,  which  fools  give  up  with 
difficulty,  which    does   not  diminish  with  age,  and 
which  is  a  life-long  disease. 

1 1.  Adoration  to  VasishMa  .Satayatu,  the  son  of 
Mitra  and  Varuwa  and  Urva^l ! 


BAUDHAYANA. 


BAUDHAYANA. 


PRASNA  I,  ADHYAYA  1,  KAJVDIKA  1. 

1.  The  sacred  law  is  taught  in  each  Veda. 

2.  We  will  explain  (it)  in  accordance  with  that. 

3.  (The    sacred    law),   taught    in    the   Tradition 
(Smmi,  stands)  second. 

4.  The  practice  of  the  51sh/as  (stands)  third. 

5.  .Sish&is,    forsooth,   (are   those)   who   are   free 
from  envy,  free  from  pride,  contented  with  a  store 
of  grain  sufficient  for  ten  days,  free  from  covetous- 
ness,   and  free   from   hypocrisy,   arrogance,   greed, 
perplexity,  and  anger. 

6.  '(Those  are  called)  ,Sish/as  who,  in  accordance 
with  the  sacred  law,  have  studied  the  Veda  together 

1.  i.  Vasish//fca  I,  4.    Each  Veda,  i.  e.  each  j&kha  or  redaction 
of  the  Veda. — Govinda. 

3.  VasishMa  I,  4.     Govinda  takes  smr/ti, '  the  tradition/  in  the 
sense   of  works   (grantha)   explaining   the   recollections  of  the 
/iLi'shis,  and  is  no  doubt  right  in  doing  so. 

4.  Vasish//$a  I,  5.   The  explanation  of  Sgama  by  '  practice'  rests 
on  the  authority  of  Govinda  and  the  parallel  passages  where  jila 
and  a^ara, '  conduct/  are  used. 

5.  Apastambal,  7,  20,  8;  Gautama  XXVIII,  48.  Kumbhidhanya, 
translated  according  to  Govinda  by '  contented  with  a  store  of  grain 
sufficient  for  ten  days/  means,  according  to  others, '  contented  with 
a  store  of  grain  sufficient  for  six  days  or  for  a  year.' 

6.  Vasish//$a  VI,  43.    Govinda  omits  the  word  'hi/  given  by  the 


144  BAUDHAYANA.  I,  i,  i. 

with  its  appendages,  know  how  to  draw  inferences 
from  that,  (and)  are  able  to  adduce  proofs  perceptible 
by  the  senses  from  the  revealed  texts.' 

7.  On  failure  of  them,  an  assembly  consisting  at 
least  of  ten  members  (shall  decide  disputed  points 
of  law). 

8.  Now  they  quote  also  (the  following  verses): 
1  Four  men,  who  each  know  one  of  the  four  Vedas, 
a  Mlmawsaka,  one  who  knows  the  Angas,  one  who 
recites  (the  works  on)  the  sacred  law,   and  three 
Brahmawas   belonging   to    (three   different)   orders, 
(constitute)  an  assembly  consisting,  at  least,  of  ten 
members.' 

9.  'There  may  be  five,  or  there  may  be  three,  or 
there  may  be  one  blameless  man,  who  decides  (ques- 
tions regarding)  the  sacred  law.     But  a  thousand 
fools  (can)not  (do  it).' 

10.  'As  an  elephant  made  of  wood,  as  an  antelope 
made  of  leather,  such  is  an  unlearned  Brahmarca : 
those  three  having  nothing  but  the  name  (of  their 
kind).' 

MSS.  after  the  verse,  whereby  it  is  marked  as  a  quotation.  '  The 
appendages/  i.  e.  the  Itihasas  and  Purawas. — Govinda. 

8.  Vasish/Aa  III,  20.     Govinda,  quoting  Gautama  XXVIII,  49, 
says  that  Vanaprasthas  cannot  serve  as  members  of  Parishads,  be- 
cause they  live  in  the  forest.     He  also  notices  a  different  reading, 
not  found  in  my  MSS.,  'Ajramasthas  trayo  mukhyaA.'     He  asserts 
that  thereby  professed   students  are  intended,  because    professed 
students  are  declared  to  be  particularly  holy  in  the  Dharmaskandha- 
brahmawa. 

9.  Vasish/>5a  III,  7.     Itare,  translated  by  'fools,'  means  literally, 
'those  different  from  the   persons  enumerated  in  the  preceding 
verse.'     Govinda  remarks  that  according  to  Sutra  12  one  learned 
Brahma«a  must  be  taken   only  in   cases   of  the  most   pressing 
necessity. 

10.  Vasish/^a  III,  n. 


I,  I,  i.  SOURCES    OF   THE   LAW. 


145 


ii.  'That  sin  which  dunces,  perplexed  by  ignor- 
ance and  unacquainted  with  the  sacred  law,  declare 
(to  be  duty),  falls,  increased  a  hundredfold,  on  those 
who  propound  it.' 

1  2.  '  Narrow  and  difficult  to  find  is  the  path  of  the 
sacred  law,  towards  which  many  gates  lead.  Hence, 
if  there  is  a  doubt,  it  must  not  be  propounded  by 
one  man  (only),  however  learned  he  may  be.' 

13.  'What  Brahmawas,  riding  in  the  chariot  of 
the  law  (and)  wielding  the  sword  of  the  Veda,  pro- 
pound even  in  jest,  that  is  declared  to  be  the  highest 
law.' 

14.  'As  wind  and  sun  will  make  water,  collected 
on  a  stone,  disappear,  even  so  the  sin  that  (cleaves) 
to  an  offender  completely  vanishes  like  water.' 

15.  '  He  who  knows  the  sacred  law  shall  fix  the 
penances  with  discernment,  taking  into  consideration 
the  constitution,  the  strength,  the  knowledge,  and  the 
age  (of  the  offender),  as  well  as  the  time  and  the 
deed.' 


11.  Vasish//&a  III,  6. 

12.  The  «  gates'  of  the  sacred  law  are  the  Vedas,  the  Smrrtis,  and 
the  practice  of  the  Sish/as.  They  are  many,  because  the  redactions 
of  the  Vedas  and  Smr;'tis  are  numerous  and  the  practices  vary  in 
different  countries. 

14.  I.  e.  provided  the  offender  performs  the  penance  imposed  by 
learned  and  virtuous  Brahma«as.     Prawajayet,  '  will  make  disappear,' 
is  ungrammatical,  as  the  subject  stands  in  the  dual.     Grammatical 
accuracy  has   probably  been  sacrificed  to  the  exigencies  of  the 
metre. 

15.  VasishMa  XIX,  9.     .Sariram,  literally  '  the  body,'  means  here 
the  constitution,  which  may  be  bilious,  '  windy,'  and  so  forth.  AyuA, 
literally  '  life  '  or  '  long  life,'  has  been  translated  by  '  knowledge,' 
in  accordance  with  Govinda's  explanation,  ^fianam.     As  the  word 
vaya/*,  '  age,'  also  occurs  in  this  verse,  it  is  clear  that  ayuA  cannot 
have  its  usual  meaning. 


146  BAUDHAYANA.  i,  i,  I. 

1 6.  '  Many  thousands  (of  Brahmawas)  cannot  form 
a  (legal)  assembly  (for  declaring  the  sacred  law),  if 
they  have  not  fulfilled  their  sacred  duties,  are  unac- 
quainted with  the  Veda,  and  subsist  only  by  the 
name  of  their  caste/ 


PRASNA  I,  ADHYAYA  1,  KAJVZ>IKA  2. 

1.  There  is  a  dispute  regarding  five  (practices) 
both  in  the  south  and  in  the  north. 

2.  We  will  explain  those  (peculiar)  to  the  south. 

3.  They  are,  to  eat  in  the  company  of  an  uniniti- 
ated person,  to  eat  in  the  company  of  one's  wife,  to 
eat  stale  food,  to  marry  the  daughter  of  a  maternal 
uncle  or  of  a  paternal  aunt. 

4.  Now  (the  customs  peculiar)  to  the  north  are, 
to  deal  in  wool,  to  drink  rum,  to  sell  animals  that 
have  teeth  in  the  upper  and  in  the  lower  jaws,  to 
follow  the  trade  of  arms,  to  go  to  sea. 

1 6.  Vasish/^a  III,  5.  The  two  copies  of  the  commentary  omit 
this  Sutra,  though  it  is  quoted  in  the  explanation  of  Sutra  9.  The 
best  MSS.  repeat  the  last  words  of  the  Sutra  in  order  to  show  that 
the  Kawdfika'  ends  here.  The  same  practice  is  observed,  though 
not  quite  regularly,  in  the  sequel. 

2.  i .  The  boundary  between  the  north  and  south  of  India  is,  as 
Govinda  also  points  out,  the  river  Narmada. 

3.  Some  of  the  customs  mentioned  here  still  prevail  in  parts  of 
southern  India.    Thus  the  marriages  between  cousins  occur  among 
the  Dejastha  and  Karha</a  IMhmaflas  of  the  Dekhan. 

4.  The  first  two  customs  mentioned  still  prevail  in  the  north, 
especially  in  Kajmir,  where  Brahmawas  commonly  deal  in  wool 
and  woollen  cloth.    Spirituous  liquor  is  not  now  drunk  openly,  but 
its  use  is  sanctioned  in  the  Kajmirian  Nilamata-pura«a.     Many 
Brahmanical  families  in  the  north,  especially  in  the  North-western 
Provinces,'  subsist  by  enlisting  as  soldiers  in  the  British  and  native 
armies. 


I,  I,  a.        DIFFERENT   CUSTOMS   AND   COUNTRIES.  147 

5.  He  who  follows  (these  practices)  in  any  other 
country  than  where  they  prevail,  commits  sin. 

6.  For  each  (of  these  customs)  the  (rule  of  the) 
country  should  be  (considered)  the  authority. 

7.  Gautama  declares  that  that  is  false. 

8.  And  one  should  not  take  heed  of  either  (set  of 
practices)  because  they  are  opposed  to  the  tradition 
of  the  61sh/as. 

9.  The  country  of  the  Aryas  (Aryavarta)  lies  to 
the  east  of  the  region  where  (the  river  Sarasvati) 
disappears,  to  the  west  of  the  Black-forest  (Kala- 
kavana),  to  the  north  of  the  Paripatra  (mountains), 
to  the  south  of  the  Himalaya.     The  rule  of  conduct 
which  (prevails)  there,  is  authoritative. 

10.  Some    (declare)    the    country    between    the 
(rivers)  Yamuna  and  Ganges  (to  be  the  Aryavarta). 

1 1.  Now  the  Bhallavins  quote  also  the  (following) 
verse : 

12.  'In  the  west  the  boundary-river,  in  the  east 
the  region  where  the  sun  rises, — as  far  as 'the  black 
antelopes  wander  (between  these  two  limits),  so  far 
spiritual  pre-eminence  (is  found).' 

5-6.  A  similar  argument  is  given  by  the  Kajmtrians  for  the 
lawfulness  of  the  consumption  of  meat,  which  they  justify  by  a 
de^aguna  or  '  virtue  of  their  country.' 

7.  Gautama  XI,  20. 

9.  Vasish/Aa  I,  8, 10.    Many  MSS.,  and  among  them  the  Telugu 
copy  of  the  commentary,  read  Pariyatra  instead  of  Paripatra,  vrhich 
latter  I  consider  to  be  the  correct  form  of  the  word. 

10.  Vasish/^a  1, 12. 

11.  Vasish/Aa  1, 14.     Govinda  remarks  that  the  Bhallavins  are 
a  school  studying  the  Sama-veda.     See  also  Max  Mtiller,  Hist. 
Anc.  Sansk.  Lit.,  pp.  193,  364. 

12.  VasishMa  1, 15.     There  is  a  great  uncertainty  in  the  MSS. 
about  the  word  following  sindhuA.     I  have  adopted  the  reading  of 

L   2 


148  BAUDHAYANA.  !,!,*• 

13.  The  inhabitants  of  Avanti,  of  Ahga,  of  Maga- 
dha,  of  Surdsh/ra,  of  the  Dekhan,  of  Upavrzt,  of 
Sindh,  and  the  Sauviras  are  of  mixed  origin. 

14.  He  who  has  visited  the  (countries  of  the) 
Ara^as,  Karaskaras,  Pimafras,  Sauviras,  Vahgas,  Ka- 
lihgas,   (or)  -  Pranunas  shall  offer  a  Punastoma  or  a 
Sarvaprz'shMji  (ish/i). 

15.  Now  they  quote  also  (the  following  verses): 
'  He  commits  sin  through  his  feet,  who  travels  to 
the  (country  of  the)  Kalingas.     The  sages  declare 
the  Vai-yvinari  ishti  to  be  a  purification  for  him.' 

M.,  sindhur  vidharawi,  '  the  boundary-river,'  which  occurs  also  in 
the  parallel  passage  of  VasishMa.  The  Dekhan  and  Gujarat  MSS. 
read  vi^aram  or  vU'arawa,  and  the  two  copies  of  the  commentary 
visarani.  The  sense  of  these  various  readings  appears  to  be  '  the 
river  that  vanishes  or  looses  itself,'  i.  e.  the  Sarasvati. 

13.  This  and  the  following  two  Sutras  are  intended  to  show 
that  the  customs  prevailing  in  the  countries  named  have  no  autho- 
rity and  must  not  be  followed.     Avanti  corresponds  to  western 
Malva,  Ahga  to  western  Bengal,  Magadha  to  Bihar,  and  Surash/ra 
to  southern  Ka/Wava</.     The  Sauviras,  who  are  always  associated 
with  the  Sindhians,  probably  dwelt  in  the  south-west  of  the  P&ngab, 
near  Multan.     The  Upavr/ts  probably  are  the  same  as  the  Upa- 
vrz'ttas  mentioned  MahabharataVI,  49.    But  I  am  unable  to  deter- 
mine their  seats. 

14.  The  Ara//as  dwelt  in  the  Pan^ab  (Lassen,  Ind.  Alth.  I,  p.  973, 
sec.  ed.),  and  are  greatly  blamed,  Mahlbharata  VIII,  44,  36  seq.. 
The  Karaskaras  are  named  in  the  same  chapter  of  the  Maha- 
bharata  as  a  degraded  tribe,  but  seem  to  belong  to  the  south  of 
India.     The  Kalingas  are  the  inhabitants  of  the  eastern  coast  of 

.  India,  between  Orissa  and  the  mouth  of  the  Kr/shwa  river.  The 
Pu«</ras,  who  are  mentioned  as  a  degraded  tribe  in  the  Aitareya- 
brahma«a  VII,  18,  and  occur  frequently  in  the  Mahabha'rata,  and 
the  Vangas  belong  to  Bengal  (see  Lassen,  Ind.  Alth.  I,  669,  sec. 
ed. ;  Cunningham,  Anc.  Geog.  p.  480).  Regarding  the  Puna- 
stoma, see  Gautama  XIX,  7  note ;  and  regarding  the  Sarvapr?sh//4a 
ish/i,  Taittiriya-sazwhita  II,  3,  7, 1-2. 

15.  Apastamba  I,  u,  32,  18. 


STUDENTSHIP. 


1  6.  'Even  if  many  offences  have  been  committed, 
they  recommend  for  the  removal  of  the  sin  the 
Pavitresh/i.  For  that  (sacrifice)  is  a  most  excellent 
means  of  purification.' 

17.  Now  they  quote  also  (the  following  verse): 
'He  who  performs  (by  turns)  in  each  season  the 
VaLrvanari  (ish/i),  the  Vratapatt  (ish/i),  and  the 
Pavitresh/i  is  freed  from  (all)  sins.' 

PRASNA  I,  ADHYAYA  2,  KAJVDIKA  3. 

1.  The  (term   of  the)  studentship   for  (learning 
the)  Veda,  as  kept  by  the  ancients,  (is)  forty-eight 
years, 

2.  (Or)   twenty-four  (years),  or  twelve  for  each 
Veda, 

3.  Or  at  the  least  one  year  for  each  KaWa, 

4.  Or  until  (the  Veda  has  been)  learned;  for  life 
is  uncertain. 

5.  A  passage  of  the  revealed  texts  declares,  '  Let 
him  kindle  the  sacred  fires  while  his  hair  is  (still) 
black.' 

17.  Vasish///a  XXII,  10.  The  meaning  is  that  in  each  of  the 
three  seasons  of  the  year,  Grishma,  Varsha,  Hemanta,  one  of  the 
three  sacrifices  is  to  be  offered. 

3.  i.  Apastamba  I,  i,  2,  12.  Govindasviimin  gives  four  explana- 
tions of  the  adjective  paura»am,  '  kept  by  the  ancients/  viz.  i.  old, 
i.  e.  kept  by  the  men  of  the  Krz'ta  or  Golden  age  ;  2.  revealed  to 
and  kept  by  the  ancients,  such  as  Manu  ;  3.  found  in  the  ancient, 
i.e.  eternal  Veda;  4.  found  in  the  known  Itihasas  and  Pura«as. 

2.  Apastamba  I,  i,  2,  14-16. 

3.  Each  Ka«</a,  i.  e.  each  of  the  seven  books  of  the  Taittiriya- 
sawzhita. 

4.  Manu  III,  r. 

5.  The  object  of  the  Su^ra  is  to  prove  that  the  period  of  student- 
ship must  not  be  protracted  too  long,  lest  the  duty  of  offering  the 
.SVauta  Ajniihotra  be  neglected. 


1  50  BAUDHAYANA.  I,  2,  3. 

6.  They  do  not  put  any  (religious)  restrictions  on 
the  acts  of  a  (child)  before  the  investiture  with  the 
girdle  (is  performed).     For  he  is  on  a  level  with  a 
-Sudra  before  (his  second)  birth  through  the  Veda. 

7.  The  number  of  years  (must  be  calculated)  from 
the  conception.     Let  him  initiate  a  Brahma^a  in  the 
eighth  (year)  after  that, 

8.  A  Kshatriya  three  (years)  later  (than  a  Brah- 


9.  A  Vaisya  one  year  later  than  a  (Kshatriya). 

10.  Spring,  summer,  and  autumn  are  the  seasons 
(for  the   initiation)  according  to  the  order  of  the 
castes. 

1  1  .  (Let  him  perform  the  initiation  reciting),  ac- 
cording to  the  order  (of  the  castes),  a  Gayatrl,  a 
Trish/ubh,  (or)  a  ^agatl  (verse). 

12.  Up  to  the  sixteenth,  the  twenty-second,  and 
the  twenty-fourth  (years)  respectively  (the  time  for 
the  initiation)  has  not  passed. 

13.  The  girdles  (shall  consist  of  a  rope)  made  of 
Mu»£a   grass,  a  bow-string,  (or   a   rope)  made   of 
hemp. 

14.  The  skins  (shall  be)  those  of  a  black  antelope, 
of  a  spotted  deer,  (or)  of  a  he-goat. 

15.  The  staff  shall  reach  the  crown  of  the  head, 
the  forehead,  (or)  the  tip  of  the  nose,  (and  be  made) 
of  a  tree  fit  for  a  sacrifice.     The  details  have  been 
stated  above. 

6.  VasishMa  II,  6;  Gautama  II,  i. 

7-9.  VasishMa  XI,  49-51. 

10.  Apastamba  I,  i,  i,  18.  12.  Vasish/Aa  XI,  71-73. 

13.  Vasish/^a  XI,  58-60.     With  this  and  the  next  two  Sutras 
the  words  '  according  to  the  order  of  the  castes'  must  be  understood. 

14.  Vasish/Aa  XI,  61—63. 

15.  Vasish/^a  XI,  55-57.     The  details  referred  to  are  to  be 


1,2,3.  STUDENTSHIP. 


1  6.  Let  him  beg,  (employing  a  formula)  consisting 
of  seven  syllables,  with  the  word  bhavat  in  the 
beginning,  with  the  word  bhiksha  in  the  middle, 
and  with  the  (verb  expressing)  the  request  at  the 
end  ;  and  let  him  not  pronounce  loudly  (the  sylla- 
bles) ksha  and  hi. 

17.  A  Brahmawa  (student)  shall  ask  for  alms, 
placing  (the  word)  '  Lady  '  first,  a  Kshatriya  placing 


found  in  the  Baudhayana  Gri"hya-sutra  II,  7,  where  the  various 
kinds  of  trees  from  which  the  staff  may  be  taken  are  specified. 
The  Sutra  shows  that  the  Gr*hya-sutra  preceded  the  Dharma-sQtra 
in  the  collection. 

1 6.  The  text  of  this  Sutra  is  corrupt.     I  read,  '  bhavatpurvaw 
bhikshamadhyaOT  ya£wanta#*  £aret  saptaksharaw  bhik-shaw  ksha/w 
£a  him  £a  na  vardhayet.'     The  various  readings  of  the  MSS.  are, 
bhiksha#z  madhy&w  yikkh&.ml&.m  £aret  saptdksharawz  bhim  £a  na 
vardhayet,  C.  T. ; — y&&n&mt2im  £aret  saptSksharawzni  kshaw  £a  bhim 
£a  narvyayet,  D. ; — y&&n&mta.m  /fcaret  saptaksharawstuw  rksha  ba  him 
na  vardhayet,  K.; — y£&n&mt&m  tikshaw  £aret  saptdksharan  kshawz  ^a 
him  ^a  na  vardhayan,  M. ; — ya.fanas&zmt&m  >5aret  saptdksharan  bhik- 
shaw  ^a  him  fa  na  vardhayet,  C.  I.   The  most  serious  corruption  lies 
in  the  syllables  following  saptaksharaw,  and  I  am  not  certain  that 
my  emendation  bhikshaw  is  correct.     The  commentary  on  the 
first  half  of  the  Sutra  runs  as  follows :  bhikshamantraw  vyaktam 
evo^aret  bhava&Wabdapurvam  bhikshajabdamadhyaw/  ya^naprati- 
pa[pa]dakajabdawtS»z  jabdaksharaw  [saptakshariw]  ka.  cvam  hi 
bhavati  bhiksh^/w  dehi  sawpanno  bhavati,  '  let  him  pronounce  dis- 
tinctly the  formula  employed  in  begging,  beginning  with  the  word 
bhavat,  having  the  word  bhiksha  in  the  middle,  and  ending  with 
the  word  conveying  the  sense  of  giving,  and  containing   seven 
syllables.    For  thus  (the  formula),  "  Lady,  give  alms,"  becomes  com- 
plete.'   It  is  curious  that  Govinda  says  nothing  about  the  form 
saptaksharam  and  the  feminine  terminations  of  the  other  adjectives, 
which  do  not  agree  with  mantra m,  a  masculine. 

17.  Vasish/Aa  XI,  68-70;  Gautama  II,  35.     Govinda  thinks 
that  a  student  should,  if  possible,  beg  from  people  of  his  own 
caste.     Three  castes  only   are   intended  by  the  term  'from  all 
castes.'     But  see  Apastamba  I,  i,  3,  25 ;  Gautama  VII,  i  seqq. 


152  BAUDHAYANA.  1,2,3. 

it  in  the  middle,  (and)  a  Vaisya   placing  it  at  the 
end  (of  the  formula),  from  (men  of)  all  castes. 

1 8.  The  (persons  fit  to  be  asked)  are  Brahmawas 
and  so  forth,  who  follow  (their  lawful)  occupations. 

1 9.  Let  him  daily  fetch  fuel  out  of  the  forest  and 
offer  (it  in  the  sacred  fire). 

20.  (A    student    shall    be)   truthful,  modest,  and 
devoid  of  pride. 

21.  He    shall    rise    before    (his    teacher    in   the 
morning)  and  go  to  rest  after  (him  in  the  evening). 

22.  He    shall   never   disobey   the   words   of  his 
teacher  except  (when  he  is  ordered  to  commit)  a 
crime  causing  loss  of  caste. 

23.  Let  him  converse  with  women  so  much  (only) 
as  his  purpose  requires. 

24.  Let    him    avoid    dancing,    singing,    playing 
musical  instruments,  the  use  of  perfumes,  garlands, 
shoes,  (or)   a   parasol,    applying   collyrium   (to   his 
eyes),  and  anointing  (his  body). 

25.  Let   him  take   hold  (of  his  teacher's)  right 
(foot)  with  the  right  (hand),  and  of  the  left  (foot) 
with  the  left  hand. 

26.  If  he  desires  long  life  and  (bliss  in)  heaven, 


19.  Vishmi  XXVIII,  4. 

20.  Gautama  II,  8  ;  Apastamba  I,  i,  3,  20. 

21.  Vishmi  XXVIII,  13. 

22.  Apastamba  I,  i,  2, 19;  Vasish/fla  VII,  10. 

23.  Apastamba  I,  i,  3,  16. 

24.  Vishwu  XXVIII,  ii ;  Vasish/AaVII,  15. 

25.  Vishmi  XXVIII,  15.     The  details  regarding  the  times  when 
this  kind  of  salutation  is  to  be  performed  are  found  Apastamba  I, 
2,  5,  2iseqq. 

26.  The  two  copies  of  the  commentary  connect  the  clause,  'if 
he  is  desirous  of  long  life  and  (bliss  in)  heaven,'  with  the  preceding 
Sutra.     But  see  Apastamba  I,  2,  5,  15,  where  the  identical  words 


STUDENTSHIP. 


153 


(he  may  act)  at  his  pleasure  (in  the  same  manner) 
towards  other  holy  (men),  after  having  received 
permission  from  his  teacher. 

27.  (Let  him  say),  'I  N.  N.,  ho!  (salute  thee),' 
touching  his  ears,  in  order  to  compose  the  internal 
organ. 

28.  (Let  him  embrace  his  teacher's  leg)  below  the 
knee  down  to  the  feet 

29.  (A  student  shall   not   embrace   his   teacher) 
when  he  (himself)  is  seated,  or  lying  down,  or  im- 
pure, nor  when  (his  teacher)  is  seated,  lying  down, 
or  impure. 

30.  If  he  can  (find  water  to  sip),  he  shall  not 
remain  impure  even  during  a  muhurta. 

31.  If  he  carries  a  load  of  fuel  or  holds  a  pot, 
flowers,  or  food  in  his  hands,  he  shall  not  salute ; 
nor  (shall  he  do  it)  on  similar  occasions. 

32.  Let  him  not  salute  (the  teacher)  standing  too 
close, 

33.  Nor,  if  he  has  reached  the  age  of  puberty, 
the  young  wives  of  brothers  and  the  young  wives 
of  the  teacher. 

occur.  The  commentary  omits  the  remainder  of  the  Sutra,  which 
all  my  MSS.  give  here,  and  inserts  it  below,  after  Sutra  29. 

27.  Apastamba  I,  2,  5,  12;  Vasish///a  XIII,  44.    Regarding  the 
phrase, '  in  order  to  compose  his  internal  organ,'  see  Manu  II,  1 20. 

28.  Apastamba  I,  2,  5,  22.     The  meaning  seems  to  be  that  the 
pupil  is  first  to  stroke  his  teacher's  legs  from  the  knee  downwards, 
and  then  to  take  hold  of  it  at  the  ankle. 

29.  Apastamba  I,  4,  14,  14-20.        30.  Apastamba  I,  5, 15,  8. 
31.  Apastamba  I,  4,  14,  22.     'On  similar  occasions,'  i.e.  when 

he  himself  is  engaged  in  the  worship  of  the  manes,  of  the  gods,  or 
of  the  fire,  or  when  his  teacher  is  occupied  in  that  way. 

33.  The  salutation  which  is  meant,  is  probably  the  embrace  of 
the  feet ;  see  also  Gautama  II,  32.  Govinda  thinks  that  the  words 
samavaye  'tyantyaja/;,  '  standing  too  close,'  must  be  understood. 


154  BAUDHAYANA.  1,2,3- 

34.  To  sit  together  with  (these  persons)  in  a  boat, 
on  a  rock,  on  a  plank,  on  an  elephant,  on  the  roof  of  a 
house,  on  a  mat,  or  in  wheeled  vehicles  is  permissible. 

35.  (The  pupil)  must  assist  his  teacher  in  making 
his  toilet,  shampoo  him,  attend  him  while  bathing, 
eat  his  leavings,  and  so  forth. 

36.  (But  he)  should  avoid  the  remnants  of  food 
left  by  his  (teacher's)  son,  though  he  may  know  the 
Veda  together  with  the  Afigas, 

37.  And  to  assist  at  the  toilet  of,  to  shampoo,  to 
attend  in  the  bath,  and  to  eat  the  remnants  of  food 
left  by  a  young  wife  of  his  (teacher). 

38.  Let  him  run  after  (his  teacher)  when  he  runs, 
walk  after  him  when  he  walks,  attend  him  standing 
when  he  stands. 

39.  Let  him  not  sport  in  the  water  while  bathing. 

40.  Let  him  swim  (motionless)  like  a  stick. 

41.  To  study  under  a  non-Brahmanical  teacher 
(is  permitted)  in  times  of  distress. 

34.  Govinda  adds  that  to  sit  with  young  wives  of  his  teachers- 
on  other  occasions  is  sinful. 

35.  I  read  utsadana,  '  to  shampoo/  while  the  MSS.  have  either 
a  lacuna  or  read  u/WMdana,  and  the  commentary  a££Mdana,  which 
is   explained  by   Mattradharawa,  '  to  hold  a  parasol,'  or  malapa- 
karshawa,  '  to  clean/    The  kkhz.  is,  however,  merely'owing  to  a  very 
common  faulty  pronunciation  of  tsa.     Govinda  remarks  correctly 
that  the  word  '  hi,'  which  follows  the  enumeration  of  the  services  to 
be  performed  by  the  pupil,  has  the  force  of '  and  so  forth.' 

36-37.  The  meaning  of  the  two  Sutras  is  that  the  pupil  shall 
serve  the  son  of  his  teacher,  especially  if  he  is  learned,  and  aged 
wives  of  his  teacher,  but  not  eat  their  leavings.  The  explanation 
of  anu/fcana,  'who  knows  the  Ahgas,'  is  given  by  Baudhayana, 
Gr/hya-sutra  I,  n,  4. 

38.  Apastamba  I,  2,  6,  7-9  ;  Vasish/AaVII,  12. 

39-40.  Apastamba  I,  i,  2,  30 ;  Vish«u  XXVIII,  5. 

41.  Apastamba  II,  2,  4,  25.  Govinda  combines  this  Sutra  with 
the  next  two  and  makes  one  of  the  three. 


I>2,  4-  STUDENTSHIP.  155 

42.  (The  pupil  shall)  obey  and  walk  after  him  as 
long  as  the  instruction  (lasts). 

43.  (According  to  some  this  is  improper,  because) 
just  that  (mutual  relation)  sanctifies  both  of  them. 

44.  And  (the  behaviour)  towards  brothers,  sons, 
and  (other)  pupils  (of  the  teacher  shall  be  regulated) 
in  the  same  manner. 

45.  But  officiating  priests,  a  father-in-law,  paternal 
and  maternal  uncles  who  are  younger  than  (oneself 
must  be  honoured  by)  rising  and  (by  being)  addressed. 

46.  Katya  (declares  that)  the  salutation  shall  be 
returned. 

47.  For  (the  propriety  of  that  rule)  is  apparent 
(from  the  story)  about  Sisu  Angirasa. 

PRASNA  I,  ADHYAYA  2,   KAJVDIKA  4. 

i.  If  merit  and  wealth  are  not  (obtained  by  teach- 
ing), nor  (at  least)  the  due  obedience,  one  should 
die  with  one's  learning;  one  should  not  sow  it  on 
barren  soil. 

42.  Apastamba  II,  2,  4,  26;  Gautama  VII,  2-3. 

43.  The  words  between  brackets  belong  to  Govinda. 

44.  I.  e.  if  they  are  younger  than  oneself. 

45.  Instead  of  pratyutthayabhibhashawam,  '  (shall  be  honoured 
by)  rising  and  being  addressed,'  which  is  the  reading  of  the  two 
copies  of  the  commentary  and  of  M.,  the  MSS.  from  the  Dekhan 
and  Gujarat  read,  pratyutthayabhivadanam.     The  latter  reading 
might  be  translated  by  'shall  be  saluted  by  rising;'  see  Gautama 
VI,  9.    Govinda  says,  in  explanation  of  this  rule :  '  This  restrictive 
rule  also  (refers)  to  teachers  only,  officiating  priests,  and  the  rest  ; 
to  address  (means)  to  use  words  such  as  "welcome."' 

46.  'Katya,  i.e.  a  descendant  of  the  7?;shi  Kata.     He  was  of 
opinion  that  officiating  priests  and  the  rest  must  return  the  salute. 
As  the  return  of  a  salute  is  prescribed  for  them,  it  is  understood 

.  that  the  other  (party)  must  salute.' — Govinda. 

47.  The  story  of  Sisu  Angirasa  is  told,  Manu  II,  151-153- 
4.  i.  Manu  II,  112. 


156  BAUDHAYANA.  1,2,4. 


2.  As  fire  consumes  dry  grass,  even  so  the  Veda, 
asked   for,  (but)  not   honoured,   (destroys   the   en- 
quirer).    Therefore  let  him  not  proclaim  the  Veda 
to  those  who  do  not  show  him   honour   according 
to  their  ability. 

3.  They  proclaim  to  him  a  command  to  the  fol- 
lowing effect ; 

4.  '  Brahman,  forsooth,  made  the  created  beings 
over  to  Death.     The  student  alone  it  did  not  make 
over  to   him.'     He  (Death)  spake,  '  Let   me  have 
a  share  in  him.'     (Brahman  answered),  '  That  night 
in  which,  he  may  neglect  to  offer  a  piece  of  sacred 
fuel  (shall  belong  to  thee).' 

5.  '  Therefore^  student  who  passes  a  night  with- 
out offering  a  piece  of  sacred  fuel,  cuts  it  off  from 
the  length  of  his  life.     Therefore  let  the  student 
offer  a  piece  of  sacred  fuel,  lest  he  spend  a  night, 
shortening  his  life.' 

6.  '  A  long  sacrificial  session  begins  he  who  com- 
mences  his    studentship.      That   (night)   in   which, 
after  being  initiated,  he  (first)  offers  a  piece  of  sacred 
fuel  corresponds   to   the    Prayawlya  (Atir&tra  of  a 
sacrificial  session) ;  that  night  in  which  (he  offers  it 
last),  intending  to  take  the  final  bath,  corresponds 
to  the  Udayanlya  (Atiratra).     Those  nights  which 
(lie)  between  (these  two  terms  correspond)  just  to 
the  nights  of  his  sacrificial  session.' 


2.  Vasish/^a  II,  12. 

3'.  'They,  i. e.  the  Va^asaneyins ;  to  him,  i.  e.  to  the  student.'— 
Govinda. 

4.  The  quotation,  which  begins  here  and  ends  with  the  end  of 
the  section,  is  taken  from  .SatapatlKi-brahma«a  XI,  2,  6.  In  the 
text  the  word  Brahman  is  a  neuter. 

6.  MSS.  M.  and  K.,  as  well  as  the  commentary,  read  dirghasat- 


1,2,4-  STUDENTSHIP.  157 

7.  'A  Brahmawa  who  becomes  a  student  of  the 
Veda,  enters  existent  beings  in  a  fourfold  manner, 
(viz.)  with  one  quarter  (he  enters)  Fire,  with  one 
quarter  Death,  with  one  quarter  the  Teacher,  the 
fourth  quarter  remains  in  the  Soul.  When  he  offers 
to  Fire  a  piece  of  sacred  fuel,  he  thereby  buys  back 
even  that  quarter  which  (resides)  in  Fire,  hallowing 
it,  he  places  it  in  himself;  that  enters  into  him. 
Now  when  making  himself  poor  and,  becoming 
shameless,  he  asks  for  alms  (and)  lives  as  a  student 
of  the  Veda,  he  thereby  buys  back  the  quarter 
which  (resides)  in  Death ;  hallowing  it,  he  places  it 
in  himself;  that  enters  into  him.  Now  when  he 
obeys  the  orders  of  his  Teacher,  he  thereby  buys 
back  that  quarter  which  (resides)  in  the  Teacher ; 
hallowing  it,  he  places  it  in  himself;  that  enters  into 
him.  [Now  when  he  recites  the  Veda,  he  thereby 
buys  back  the  quarter  which  resides  in  the  Soul. 
Hallowing  it,  he  places  it  in  himself;  that  enters 
into  him.]  Let  him  not  go  to  beg,  after  he  has 
bathed  (on  finishing  his  studentship). . ".  .  If  he  does 
not  find  another  woman  whom  he  can  ask  for  alms, 
let  him  beg  even  from  his  own  teacher's  wife  or 
from  his  own  mother.  The  seventh  (night)  shall 
not  pass  without  his  asking  for  alms.  [(He  com- 
mits) sin  if  he  does  not  go  out  to  ask  for  alms  and 
does  not  place  fuel  on  the  fire.  If  he  neglects  that 
during  seven  (days  and)  nights,  he  must  perform  the 

tram  ha  va  esha  upaiti,  while  the  MSS.  from  the  Dekhan  and  Gujarat, 
like  the  printed  edition  of  the  Sat.  Br.,  omit  the  particle '  ha.'  Pra- 
ya«Tya  means,  literally,  'initial,'  and  udayaniya, '  final.'  Each  sattra 
or  sacrificial  session  begins  and  ends  with  an  Atiratra  sacrifice. 

7.  This  portion  of  the  quotation  shows,  besides  some  minor 
deviations  from  the  published  text  of  the  Madhyandinas,  several 


158  BAUDHAYANA.  1,2,4. 

penance  prescribed  for  one  who  has  broken  the 
vow  of  studentship.]  All  the  Vedas  come  to  him 
who  knows  that  and  acts  thus.' 

8.  '  As  a  blazing  fire  shines,  even  so  shines  he 
who,  knowing  this,  thus  fulfils  the  duties  of  student- 
ship, after  he  has  bathed  (on  leaving  his  teacher).' 
Thus  speaks  the  Brahma^a. 

PRASNA  I,  ADHYAYA  3,   KAJVJDIKA  5. 
i.  Now  (follow  the  duties)  of  a  Snataka. 

interpolations  and  corruptions.  The  minor  discrepancies  are, 
'  brahmawo  vai  brahma£aryam  upayan '  (upaya£&£an,  C.  I.  and  T.) ; 
padatmanyeva  ^aturthaA  pada^ ;  yadagnaye  samidham  adadhati ; 
atha  yad  atma'naflz  daridrikr/tyahrir  bhutva  bhikshate  brahma/fcarya/w 
£arati ;  atha  yad  &fcaryava£a/6  karoti  ya  evasy&Hrye.  In  the  second 
passage  the  Dekhan  MSS.  read,  however,  like  the  printed  text. 
The  interpolations  are,  '  Now  when  he  recites  the  Veda,'  &c.,  and 
the  verse,  '  He  commits  sin  if  he  neglects,'  &c.  The  former 
passage  entirely  destroys  the  sense  of  the  whole  and  the  con- 
nexion of  the  parts.  Both  have,  however,  been  retained,  as  they 
occur  in  all  the  MSS.  and  the  two  copies  of  the  commentary,  and 
have  been  enclosed  in  brackets.  The  corrupt  passage  is  so  bad 
that  it  makes  no  sense  at  all.  The  best  MSS.  read  as  follows : 
1  api  hi  vai  snatva  bhikshaw  /fcaratyavi^nanana-ranayaya  pitri«a- 
manyabhya^  kriyabhya^'  sa  yadanyam,  &c.,  D. ;  'api  ha  vai  snatva' 
bhish/aflz  ^arasapi  ^nani  najanaya  ya  [v&  sec.  m.]  pitrfVz&m  anya- 
bhya^  kriyabhya^,'  K. ;  api  ha  vai  sn&tva  bhikshaw  /iarati — pa^watl 
— naw  janayapi  pitrz'nam  anydbhyaA  kriyasas,  M. ;  api  ha  vai 
snatva"  bhiksh&m  /6aratyavi^-«atinamajanayapi  pitr/«am  anyabhya 
kriyabhya^,  C.  I.  As  it  is  by  no  means  certain  that  Baudhayana's 
reading  agreed  with  that  of  the  printed  text,  I  have  left  the 
passage  out. 

5.  i.  Regarding  the  term  Snataka,  see  Apastamba  I,  n,  30,  1-4. 
Govinda  thinks  that  the  following  rules  are  intended  to  apply  in 
the  first  instance  to  a  student  who  has  performed  the  Samavartana 
on  completion  of  his  studentship  and  lives  unmarried  at  home. 
For  though  the  Smr/ti  declares  it  necessary  for  a  student  to  enter, 
on  completing  his  term,  at  once  into  one  of  the  remaining  three 


3>  5-  UNMARRIED   SNATAKA. 


159  J 


2.  He   shall  wear  a  lower   garment  and   upper 
garment. 

3.  Let  him  carry  a  staff  made  of  bamboo, 

4.  And  a  pot  filled  with  water. 

5.  Let  him  wear  two  sacrificial  threads. 

6.  (He  shall  possess)  a  turban,  an  upper  garment 
(consisting  of)  a  skin,  shoes,  and  a  parasol.     (He 
shall  keep)  a  sacred  fire  and  (offer)  the  new  and 
full  moon  (Sthalipakas). 

7.  He  shall  cause  the  hair  of  his  head,  of  his 
beard,  and  of  his   body,  and   his   nails   to   be   cut 
on  the  Parva  days. 

8.  His  livelihood  (he  shall  obtain  in  the  following 
manner) : 

9.  Let  him  beg  uncooked  (food)  from  Brahmawas, 
Kshatriyas,  Vai^yas,  or  carpenters, 

10.  Or  (cooked)  food  (even  from  many). 

11.  Let  him  remain  silent  (when  he  goes  to  beg). 

12.  Let  him  perform  with  that  all  Pakaya^vzas, 
offered   to    the   gods    and    manes,   and   the    rites, 
securing  welfare. 

orders,  it  may  happen,  as  the  commentator  observes,  that  the  Sna"- 
taka's  marriage  cannot  take  place  immediately.  The  correctness  of 
this  view  is  proved  by  Apastamba  I,  2, 8,  and  by  the  fact  that  below, 
II,  3>  5,  the  rules  for  a  married  Snataka  arejjiven  separately. 
2-5.  Vasish/tfa  XII,  14.  6.  Apastamba  I,  2,  8,  2. 

7.  Regarding  the  Parva  days,  see  Vasish/Aa  XII,  2 1  note. 

8.  Vasish/tfa  XII,  2-4.     '  Though  the  Sn^taka  is  the  subject  of 
the  discussion,  the  word  "  his "  is  used  (in  this  Sutra)  in  order  to 
introduce  the  remaining  duties  of  a  householder  also.' — Govinda. 

9.  The  carpenter  (rathakara)  is  a  Sudra,  but  connected  with  the 
Vedic  sacrifices. 

1  10.  ' «  Food"  (bhaiksham),  i.  e.  a  quantity  of  begged  food.  The 
meaning  is  that  in  times  of  distress  he  may  beg  from  many.' — 
Govinda. 

1 2.  With  that,  i.e.  with  the  food  obtained  by  begging.    Regarding 


l6o  BAUDHAYANA.  1,3.5- 

13.  Baudhayana  declares  that  by  (following)  this 
rule  the  most  excellent  sages  reach  the  highest 
abode  of  Pra^apati  Paramesh//nn. 

PRASNA  I,  ADHYAYA  4,  KAA^DIKA  6. 

1.  Now  (those  who  know  the  law)  prescribe  the 
carrying  of  a  waterpot. 

2.  It  is  declared  (in  the  Vedas)  that  fire  (resides) 
in  the  right  ear  of  a  goat,  in  the  right  hand  of  a 
Brahma^a,  likewise  in  water  (and)  in  a  bundle  of 
Kara  grass.     Therefore  after  personal  purification 
let  him  wipe  (his  water-vessel)  on  all  sides  with  his 
(right)  hand,   (reciting   the   mantra),  '  Blaze   up,  O 
fire;'  for  that  (is  called)  encircling  it  with  fire  and 
is  preferable  to  heating  (the  pot  on  the  fire). 

3.  With  reference  to  this  matter  they  prescribe 
also  (the   following   rules) :     '  If  he   thinks   in  his 
heart  that  (the  pot)  has  been  slightly  defiled,  let  him 
light  Kusa  or  (other)  grass  and  heat  (the  pot)  on  all 
sides,  keeping  his  right  hand  turned  towards  it.' 

4.  'If  (pots)  have  been  touched  by  crows,  dogs,  or 

the  Pakaya^was,  see  Gautama  VIII,  18.  Govinda  gives  as  an 
instance  of  the  rites  securing  welfare  (bhutikarma«i)  the  ayushya- 
£aru,  a.  rice-offering  intended  to  procure  long  life. 

13.  Govinda  explains  Baudhayana  by  Ka"»vayana,  and  adds 
that  either  the  author  speaks  of  himself  in  the  third  person  or 
a  pupil  must  have  compiled  the  book. 

6.  r.  As  Govinda  observes,  the  rules  regarding  the  waterpot  (ka- 
maw</alu)  are  introduced  here  in  connexion  with  I,  3,  5,  4. 

2.  Vasish/^a  XII,  15-16.    The  mantra  is  found,  Taiuiriya-Ara- 
wyaka  X,  i,  4. 

3.  The  word  upadiranti,  '  they  prescribe,'  stands  at  the  end  of 
Sutra  4,  as  it  refers  to  both  rules. 

4.  Vasish/Aa  III,  59.     The  paryagnikarawa  is  the  rite  prescribed 
in  Sutra  2. 


Ii  4,6.  THE   WATERPOT.  l6l 

other  (unclean  animals,  they  shall  be  heated,  until 
they  are  of)  the  colour  of  fire,  after  the  (paryagni- 
karawa  has  been  performed).' 

5.  (Pots)    which    have    been    defiled    by   urine, 
ordure,  blood,  semen,  and  the  like  must  be  thrown 
away. 

6.  If  his  waterpot  has  been  broken,  let  him  offer 
one  hundred  (oblations)  reciting  the  Vydhmis,  or 
mutter  (the  Vyahmis  as  often). 

7.  (Reciting  the  text),  '  Earth  went  to  earth,  the 
mother  joined  the  mother ;  may  we  have  sons  and 
cattle ;  may  he  who  hates  us  be  destroyed/  he  shall 
collect  the  fragments,  throw  them  into  water,  repeat 
the  Gayatrl  at  least  ten  times  and  take  again  another 
(pot). 

8.  Taking  refuge  with  Varuwa,  (he  shall  recite 
the  mantra), '  That  (belongs)  to  thee,  Varuwa ;  again 
to  me,  Om,'  (and)  meditate  on  the  indestructible. 


g.  Vasish//$a  III,  59. 

6.  Regarding  the  Vyihrztis,  see  Gautama  I,  51. 

7.  Govinda  says  that  Vamadeva  is  the  ^?/shi  of  the  mantra. 
The  fragments  of  the  pot  are  to  be  thrown  into  a  river  or  tank, 
in  order  to  preserve  them  from  defilement.    See  also  Journ.  Bo. 
Br.  Roy.  As.  Soc.,  No.  XXXIV  A,  p.  55  note. 

8.  '  Taking  refuge  with  Varu«a,  i.  e.  saying,  "  I  flee  for  safety  to 
Varu«a."   (The  words),  "  That  for  thee,  Varuwa,  again  to  me,  Om," 
(are)  the  mantras  (to  be  recited)  on  taking  (a  new  vessel).    Its 
meaning  is  this :  "  Those  fragments  which  1  have  thrown  into  the 
water  shall  belong  to  thee,  Varuwa."    (Saying),  "  Come,  thou  (who 
art)  a  lord  of  water-vessels,  again  to  me,  Ora,"  he  shall  meditate  on 
another  visible  pot  as  indestructible,  i.e.  at  the  end  of  the  Vedic 
(word) "  Om,"  let  him  meditate,  (i.  e.)  recollect,  that  not  everything 
will  be  turned  topsy-turvy,  (but  that  some  things  are)  also  inde- 
structible, i.  e.  that  that  is  not  destroyed,  does  not  perish.1— Go- 
vinda.    The  explanation  of  the  last  clause  of  our  Sutra  seems  to 
be  that,  on  pronouncing  the  syllable  (akshara)  Om,  the  reciter  is 

[14]  M 


1 62  BAUDHAYANA.  I,  4, 6. 

9.  '  If  he  has  received  (the  new  vessel)  from  a 
.Sftdra,  let   him   recite  (the  Gayatri)  one   hundred 
(times).     (If  he  has  received  it)  from  a  Vai^ya,  fifty 
(repetitions  of  the  Gayatri)  are  prescribed,  but  (on 
receiving  it)  from  a  Kshatriya  twenty-five,  (and  on 
taking  it)  from  a  Brahmawa  ten/ 

10.  Those  who  recite  the  Veda    are    doubtful 
whether  he  shall  fetch  water  after  the  sun  has  set 
or  shall  not  fetch  it. 

11.  The  most  excellent  (opinion  is)  that  he  may 
fetch  it. 

12.  Let  him  restrain  his  breath,  while  he  fetches 
water. 

13.  Fire,  forsooth,  takes  up  water. 

14.  It  is  declared  (in  the  Veda),  '  When  he  has 
washed  his  hands  and  feet  with  water  from   his 
water-vessel,  he  is  impure  for  others,  as  long  as  the 
moisture  (remains).     He  purifies  himself  only.     Let 
him  not  perform  other  religious  rites  (with  water 
from  his  pot)/ 

to  recollect  the  etymological  import  of  the  word  akshara,  '  inde- 
structible/ and  thus  to  guard  the  new  vessel  against  the  mishap 
which  befell  the  old  one. 

9.  According  to  Govinda,  either  the  prawava,  the  syllable  Om, 
or  the  Gayatri  are  the  mantras  to  be  recited,  and  the  recitation  is 
a  penance  to  be  performed  when  the  vessel  is  received.  The 
MSS.  of  the  text  mark  the  verse  as  a  quotation  by  adding  the 
word  '  iti/  which  the  commentary  omits. 

13.  According  to  Govinda,  a  Brahma»a  who  goes  to  fetch 
water  at  night,  which  he  may  want  for  personal  purification,  is 
ordered  to  restrain  his  breath,  because  thereby  the  air  in  the  body 
becomes  strong,  and  fire  or  heat  (agni)  is  produced.  Now  as  at 
night  the  sun  is  stated  to  enter  the  fire  and  to  become  subject  to 
it,  a  BrShmawa,  who  by  restraining  his  breath  has  produced  fire, 
has  secured  the  presence  of  the  sun,  when  he  goes  to  fetch  water. 

14.  Govinda  expressly  states  that  the  word  v^wa'yate/it  is  declared,' 


I>4>7-  THE   WATERPOT.  163 

15.  Baudhayana  (says),  'Or  if  on  the  occasion 
of  each   personal   purification   (he  washes  himself 
with  other  water)  up  to  the  wrist,  (he  will  become) 
pure.' 

1 6.  Now  they  quote  also  (the  following  verses): 


PRASNA  I,  ADHYAYA  4,  KAIVDIKA  7. 

1.  '  Formerly  (the  use  of)  a  waterpot  has  been 
prescribed  by  Brahman  and  the  chief  sages  for  the 
purification  of  twice-born  men.     Therefore  he  shall 
always  carry  one/ 

1  He  who  desires  his  own  welfare,  shall  use  it 
without  hesitation,  for  purifying  (his  person),  for 
drinking,  and  for  performing  his  twilight  devotions.' 

2.  Let  him  do  it  with  a  believing  heart ;  a  wise 
man  must  not  corrupt  his  mind.     The  self-existent 


literally,  '  it  is  .distinctly  known,'  always  indicates  that  the  passage 
quoted  is  taken  from  the  Veda.  The  rites  for  which  water  from 
the  waterpot  is  not  to  be  used,  are  libations  to  the  manes,  the 
gods,  and  the  fire.  See  also  below,  I,  4, 7, 5. 

15.  The  words  enclosed  between  parentheses  are  Govinda's. 

7.  i.  The  division  of  this  chapter  into  two  sections  occurs 
in  the  M.  manuscript  only.  The  Dekhan  MSS.,  which  give  the 
division  into  Ka«</ikas,  do  not  note  it,  and  have  at  the  end  of  the 
Pra-ma  the  figure  20,  while  M.  has  2 1  and  in  words  ekavwwjatiA 
after  the  enumeration  of  the  Pratikas. 

2.  '  A  wise  man  must  not  corrupt  his  mind/  i.  e.  must  not  doubt 
or  adopt  erroneous  views  regarding  the  teaching  of  the  .SSstras 
with  respect  to  the  waterpot.  It  seems  to  me  that  this  passage 
indicates  the  existence  of  an  opposition  to  the  constant  carrying 
of  the  waterpot  in  BaudhSyana's  times.  This  is  so  much  more 
probable,  as  the  custom  is  now  obsolete,  and  is  mentioned  in 
some  Pur£«as  and  versified  Smrrtis  as  one  of  the  practices  for- 
bidden in  the  Kali  age;  see  e.g.  the  general  note  appended  to 
Sir  W.  Jones'  translation  of  Manu. 

M   2 


1 64  BAUDHAYANA.  1,4,7- 

(Brahman)  came  into  existence  with  a  water-vessel. 
Therefore  let  him  perform  (his  rites)  with  a  water- 
vessel. 

3.  Let  him  hold  it  in  his  right  hand  when  he 
voids    urine    and    excrements,   in    the    left   when 
he  sips  water.    That  is  (a)  settled  (rule)  for  all  good 
men. 

4.  For  as  the  sacrificial  cup  (&amasa)  is  declared 
to  be  pure  on  account  of  its  contact  with  the  Soma- 
juice,  even  so  the  water-vessel  is  constantly  pure 
through  its  contact  with  water. 

5.  Therefore  let  him   avoid  (to  use)  it  for  the 
worship  of  the  manes,  the  gods,  and  the  fire. 

6.  Therefore  let  him  not  go  on  a  journey  without 
a  waterpot,  nor  to  the  boundary  of  the  village,  nor 
from  one  house  to  the  other. 

7.  Some  (declare  that  he  must  not  go  without  it) 
a  step  further  than  the  length  of  an  arrow. 

8.  Baudhayana  (says  that  he  shall  not  go  without 
it)  if  he  wishes  to  fulfil  his  duties  constantly. 

9.  (The  divine)  Word  declares  that  (this  is  con- 
firmed) by  a  ./?zk-shaped  (passage). 

PRASNA  I,  ADHYAYA  5,  KAJV.DIKA  8. 

i.  Now  (follows  the  description  of)  the  means  of 
purification. 

5.  According  to  Govinda  the  word  '  therefore '  refers  back  to 
Sutra  I,  4,  6, 14. 

9.  '  ^zgvidhara,  "  a  Rik -shaped  (passage)."  means  ^?z'gvidhanam, 
"a  prescription  consisting  of  a  Rt\"  The  Brahmana  is  indi- 
cated by  (the  word)  vale,  ("  the  goddess  of)  speech."  The  meaning 
is,  "  The  Br£hma»a  says  that,  there  is  also  a  J?z"k-verse  to  this 
effect.  That  is  as  follows,  tasyaisha1  bhavati  yat  te  jilpam  ityadi ' 
(Taittiriya-Arawyaka  I,  7,  i). — Govinda. 


I,  5>8.  PURIFICATION.  165 

2.  The  body  is  purified  by  water,  the  understand- 
ing by  knowledge,  the    soul  by  abstention  from 
injuring  living  beings,  the  internal  organ  by  truth. 

3.  Purifying  the  internal  organ  (is  called)  internal 
purification. 

4.  We  will  explain  (the  rules  of)  external  purifi- 
cation. 

5.  The    sacrificial    thread   (shall    be    made)  of 
Kura  grass,  or  cotton,  (and  consist)  of  thrice  three 
strings. 

6.  (It  shall  hang  down)  to  the  navel. 

7.  (In  putting  it  on)  he  shall  raise  the  right  arm, 
lower  the  left,  and  lower  the  head. 

8.  The  contrary  (is  done   at  sacrifices)  to  the 
manes. 

9.  (If  the  thread  is)  suspended  round  the  neck, 
(it  is  called)  nivtta. 

10.  (If  it  is)  suspended  below  (the  navel,  it  is 
called)  adhopavita. 

11.  Let  him  perform  (the  rite  of  personal)  puri- 
fication, facing  .the  east  or  the  north,  (and)  seated 
in  a  pure  place ;   (let  him)  place  his  right  arm  be- 
tween his  knees  and  wash  both  hands  up  to  the 
wrist  and  both  feet  (up  to  the  ankles). 

12.  Let  him  not  use  for  sipping  the  remainder 
of  the  water  with  which  he  has  washed  his  feet. 

13.  But  if  he  uses  (that)  for  sipping,  let  him  do 
it,  after  pouring  (a  portion  of  it)  on  the  ground. 

8.  2.  Vasish/^a  III,  60.  7-9.  Manu  II,  63. 

ii.  Vasish//fa  III,  26.  Govinda  points  out  that  the  word  jau- 
/fam,  '  (rite  of)  purification/  has  here  the  meaning  of  a^amanam, 
'  sipping  water.'  He  thinks  that  the  £a,  '  and,1  which  stands  after 
padau, '  both  feet,'  indicates  that  other  portions  of  the  body  which 
have  been  defiled  must  be  washed  also. 


1 66  BAUDHAYANA.  I,  5,  8. 

14.  He  shall  sip  out  of  the  Tlrtha  sacred  to 
Brahman. 

15.  The  part  (of  the  hand)  at  the   root  of  the 
thumb  (is  called)  the  Ttrtha  sacred  to  Brahman. 

1 6.  The  part   above  the  thumb   (is   called  the 
Tlrtha)  sacred  to  the  manes,  the  part  at  the  tips 
of  the  fingers  that  sacred  to  the  gods,  the  part  at 
the  root  of  the  fingers  that  sacred  to  the  Tfrshis. 

1 7.  (Let  him  not  use  for  sipping  water  that  has 
trickled)    from    the    fingers,   nor    (water)    that    is 
covered  with  bubbles  or  foam,  nor  (water  that  is) 
hot,  or  alkaline,  or  salt,  or  muddy,  or  discoloured, 
or  has  a  bad  smell  or  taste. 

1 8.  (Let  him  not  sip  water)  laughing,  nor  talking, 
nor  standing,  nor  looking  about,  nor  bending  his 
head  or  his  body  forward,  nor  while  the  lock  on 
his  crown  is  untied,  nor  while  his  throat  is  wrapped 
up,  nor  while  his  head  is  covered,  nor  when  he  is 
in  a  hurry,  nor  without  wearing  the  sacrificial  thread, 
nor  stretching  his  feet  out,  nor  while  his  loins  are 
girt  (with  a  cloth),  nor  without  holding  his  right 
arm  between  his  knees,  nor  making  a  sound. 

19.  Let  him  thrice  drink  water  that  reaches  his 
heart. 

20.  Let  him  wipe  (his  lips)  thrice. 

21.  Some  (declare  that  he  shall  do  it)  twice. 


14.  VasishMa  III,  26. 

1 6.  Vishmi  LXII,  3-4.     All  the  MSvS.  except  M.  place  the 
Tfrtha  sacred  to  the  gods  at  the  root  of  the  fingers,  and  that  sacred 
to  the  7?;shis  at  the  tips  of  the  fingers,  and  Govinda  has  the  same 
erroneous  reading. 

17.  Vasish//fa  III,  36.  1 8.  Vasish//fca  III,  30. 
19-20.  Vasish/Aa  III,  26 ;  Apastamba  I,  5, 16,  3. 

21.  Vasish//fa  III,  27  ;  Apastamba  I,  5, 16,  4. 


I>5>8.  PURIFICATION.  167 

22.  A  woman  and  a  .Sudra  (shall  perform)  both 
(acts)  once  (only). 

23.  Now  they  quote  also  (the  following  verse): 
*  A  Brdhma#a  is  purified  by  water  that  reaches  his 
heart,  a  Kshatriya  by  (water)  reaching  his  throat, 
a  VaLrya  by  (water  barely)  taken  into  the  mouth, 
a  woman  and  a  .Sttdra  by  touching  (it)  with  the 
extremity  (of  the  lips). 

24.  '  If  (drops)  adhere  to  his  teeth,  (they  must 
be  considered  pure)  like  the  teeth,  because  they  are 
fixed  (in  the  mouth)  like  the  teeth.     Let  him  not 
sip  water  on  their  account  in  case  they  fall.     If  they 
flow  out,  he  will  be  pure.' 

25.  Now  they  quote  also  (the  following  verse); 
'  If  anything  adheres  to  the  teeth,  (it  is  pure)  like 
the  teeth ;  and  if  he  swallows  (it  or)  whatever  else 
may  be  in  the  mouth  (or)  may  remain  after  sipping 
water,  (he  will  become)  pure.' 

26.  (After  sipping)  he  shall  touch  the  cavities  (of 
the  head)  with  water,  the  feet,  the  navel,  the  head, 
(and)  lastly  the  left  hand. 

27.  If  he  becomes  impure  while  holding  (a  vessel) 
made  of  metal,  he  shall  put  it  down,  sip  water  and 
sprinkle  it,  when  he  is  going  to  take  it  up. 

28.  Now   if  he    becomes    impure  (while    he  is 
occupied)  with  food,  he  shall  put  it  down,  sip  water 
and  sprinkle  it,  when  he  is  going  to  take  it  up. 

29.  Now  if  he  becomes  impure  (while  occupied) 

23.  VasishMa  III,  31-34' 

24.  The  MSS.  read  in  the  last  pada  of  this  verse,  teshaw  s&m- 
sraye  [ya  or  va]-££u£irftL    I  think  sawsrava«a£Mu*ir  iti  is  the 
correct  reading. 

2g.  Vasish/Aa  111,  41.  a'6.  VasishMa  III,  28-29. 

28.  VasishMa  III,  43~44- 


T68  BAUDHAYANA.  I,  5>  8. 

with  water,  he   shall   put  it   down,  sip  water  and 
sprinkle  it,  when  he  is  going  to  take  it  up. 

30.  That  is  contrary  (to  the  rule)  in  (the  case  of 
an  earthen)  vessel. 

31.  In  (the  case  of  a  vessel)  made  of  wood  there 
is  an  option. 

32.  Denied   (objects)   made    of    metal   must   be 
scoured  with  cowdung,  earth,  and  ashes,  or  with  one 
of  these  (three). 

33.  Copper,  silver,  and  gold  (must  be  cleaned) 
with  acids. 

34.  Earthen  vessels  must  be  heated. 

35.  (Objects)  made  of  wood  must  be  planed. 

36.  (Objects)  made  of  bamboo  (must  be  cleaned) 
with  cowdung, 

37.  (Objects)  made  of  fruits  with  a  rope  of  cow- 
hair, 

38.  Skins  of  black  deer  with  (ground)  Bel  nut 
and  rice, 

39.  Blankets  (of  the  hair  of  the  mountain  goat) 
with  Areka  nuts, 

40.  (Cloth)  made  of  (sheep's)  wool  by  the  (rays  of 
the)  sun, 

41.  Linen  (cloth)  with  a  paste  of  yellow  mustard, 

30.  '  (The  word)  amatram,  literally  "  a  vessel,"  denotes  here  an 
earthen  vessel.  The  meaning  is  that  such  a  one,  if  it  is  very 
much  defiled,  shall  only  be  put  down  and  not  be  taken  back. 
Any  other  (earthen  vessel)  -shall  be  heated.' — Govinda. 

32.  Vasish/^a  III,  49. 

33.  ManuV,  114;  Vasish/fo.  Ill,  63. 

34~35«  Vasish/£a  III,  49.  36.  Vasish/^a  III,  53. 

37.  Vasish//4a  III,  54.  Govinda  thinks  that  the  word  raggu, 
'  a  rope,'  is  used  here  in  the  sense  of '  a  conglomeration/  and 
merely  indicates  that  a  quantity  of  cowhair  must  be  used. 

39.  ManuV,  120.  41.  Vasish/fo  III,  55. 


PURIFICATION.  169 


42.  Cotton  cloth  with  earth, 

43.  Skins  (other  than  deer-skins  shall  be  treated) 
like  cotton  cloth, 

44.  Stones  and  gems  like  (objects)  made  of  metal, 

45.  Bones  like  wood, 

46.  Conch-shells,  horn,  pearl-shells,  and  ivory  like 
linen  cloth. 

47.  Or  (they  may  be  cleaned)  with  milk. 

48.  (Objects)  which  have  been  defiled  by  urine, 
ordure,  blood,  semen,  or   a   dead   body,  (but)   are 
agreeable  to  the  eye  and  the  nose,  shall  be  rubbed 
seven  times  with  one  of  the  substances  mentioned 
above. 

49.  (Objects)  not  made  of  metal  which  are  in  the 
same  condition  must  be  thrown  away. 

50.  The  cups   and  vessels  (used)  at  a  sacrifice 
(must  be   cleaned)  according  to  the  injunction  (of 
the  Veda). 

51.  The  Veda  (declares),  'They  do  not  become 
impure  through  Soma.' 

52.  '  Time,  fire,  purity  of  mind,  water  and  the  like 
(fluids),  smearing  with  cowdung  and  ignorance  (of 
defilement)  are  declared  to  be  the  sixfold  (means  of) 
purification  for  created  beings/ 

53.  Now  they  quote  also  (the  following  verse): 

42.  VasishMa  III,  49.  43.  Vasish/£a  III,  53. 

44.  VasishMa  III,  50.  45.  VasishMa  III,  52. 

46.  VasishMa  III,  51.  49.  Vasish/Via  III,  59. 

50.  Govinda  explains  this  Sutra  differently.  He  says  :  '  The  fault 
of  defilement  by  remnants  does  not  affect  sacrificial  cups  and 
vessels.  This  must  be  understood.  If  they  are  defiled  by  urine 
and  the  like,  they  must  be  thrown  away.'  My  explanation  is 
based  on  the  parallel  passage  of  Apastamba  I,  5,  17,  13.  See  also 
below,  I,  6,  13,  ii  seq. 

52.  Vishmi  XXII,  88. 


1 7O  BAUDHAYANA.  I,  5, 9, 

'  A  clever  man,  who  knows  (the  rules  of)  purification 
and  is  desirous  of  righteousness,  shall  perform  (the 
ritesj  of)  purification,  after  having  fully  considered 
the  time,  and  the  place  (of  the  defilement),  likewise 
himself,  (as  well  as)  the  object  (to  be  cleaned)  and 
the  substance  (to  be  employed),  the  purpose  of  the 
object,  the  cause  (of  the  defilement),  and  the  con- 
dition (of  the  thing  or  person  defiled).' 


PRASNA  I,  ADHYAYA  5,  KAJVDIKA  9. 

1.  The  Veda  declares  that  the  hand  of  an  artisan 
is   always   pure,  so   is   every  vendible   commodity 
exposed   for   sale   and  food   obtained  by  begging, 
which  a  student  holds  in  his  hand. 

2.  A  calf  is  pure  on  the  flowing  (of  the  milk), 
a  bird  on  the  fall  of  the  fruit,  women  at  the  time 
of  dalliance,  and  a  dog  when  he  catches  a  deer. 

3.  All  mines  and  places  of  manufacture  are  pure 
excepting    distilleries    of    spirituous    liquor;     con- 
tinuously flowing  streams  of  water  and  dust  raised 
by  the  wind  cannot  be  contaminated. 

4.  The  flowers  and  fruit  of  flowering  and  fruit- 
bearing   trees  which   grow   in   unclean   places    are 
likewise  not  impure. 

9.  i.  Vishmi  XXIII,  48. 

2.  Vishmi  XXIII,  49. 

3.  Vishmi  XXIII,  48.     The  term  akara,  translated  by  'mines 
and  places  of  manufacture,'  is  explained  in  the  commentary  by 
'places  of  production,  i.e.  of  sugar  and  honey.'    It  is  no  doubt 
intended  to  apply  to  any  place  where  articles  of  consumption  or 
use  are  produced.     Govinda  adds  that  as  '  continuous  streams  of 
water'  are  always  pure,  one  must  take  care  that  the  water  for 
sipping  flows  out  of  the  vessel  in  an  unbroken  stream. 


I»5>9'  PURIFICATION. 


5.  On  touching  a  tree  standing  on  a  sacred  spot, 
a  funeral   pile,  a  sacrificial   post,  a  A'aWila  or  a 
person  who  sells  the  Veda,  a  Brahmawa  shall  bathe 
dressed  in  his  clothes. 

6.  One's  own  couch,  seat,  clothes,  wife,  child,  and 
waterpot  are   pure  for  oneself;   but  for  strangers 
they  are  impure. 

7.  A  seat,  a  couch,  a  vehicle,  ships  (and  boats), 
the  road  and  grass  are  purified  by  the  wind,  if  they 
have  been  touched  by  TTa^dlas  or  outcasts. 

8.  Grain   on  the  threshing-floor,  water  in  wells 
and  reservoirs,  and  milk  in  the  cowpen  are  fit  for 
use  even  (if  they  come)  from  a  person  whose  food 
must  not  be  eaten. 

9.  The  gods  created  for  Brahmawas  three  means 
of  purification,  (viz.)  ignorance  of  defilement,  sprink- 
ling with  water,  and  commending  by  word  of  mouth. 

10.  Water  collected  on  the  ground  with  which 

5.  Vasish/Aa  IV,  37.    JTaityavrz'ksha,  '  a  tree  standing  on  sacred 
ground,'  means  literally,  '  a  memorial-tree.' 

7.  Govinda  points  out  that  couches  and  seats  and  the  like,  on 
which  JZa.nda.las  and  outcasts  have  lain  or  sat  down,  must  be 
purified. 

8.  '  That  must  be  referred  to  grain  on  a  threshing-floor,  and  so 
forth,  which  has  been  produced  by  men  whose  food  must  not  be 
eaten,  and  again  is  considered  to  be  common  to  all.     In  this  case, 
too,  what  has  been  received  from  outcasts  and  Aa»rfalas,  that  is 
defiled.    Milk  which  has  been  received  just  at  milking-time  may 
be  drunk  out  of  a  vessel  that  stands  in  the  cowpen.'  —  Govinda. 
As  regards  the  grain  produced  by  low-caste  people,  the  rule 
probably  refers  to  cases  where  the  land  of  an  Agrahira  01  other 
village  is  cultivated  by  men  of  the  lowest  castes.    The  author 
means  to  say  that  in  such  cases  a  Brahma«a  may  take  his  share 
from  the  threshing-floor,  where  the  whole  produce  of  the  village- 
land  is  stored,  without  hesitation. 

9.  VasishMa  XIV,  24  ;  Manu  V,  127. 

10.  Vasish//$a  III,  35-36. 


172  BAUDHAYANA.  1,5,9. 

cows  slake  their  thirst  is  a  means  of  purification, 
provided  it  is  not  strongly  mixed  with  unclean 
(substances),  nor  has  a  (bad)  smell,  nor  is  dis- 
coloured, nor  has  a  (bad)  taste. 

11.  But   land   becomes    pure,   according   to    the 
degree  of  the  defilement,  by  sweeping  the  (defiled) 
spot,  by  sprinkling  it  with  water,  by  smearing   it 
with  cowdung,  by  scattering  (pure  earth)  on  it,  or 
by  scraping  it. 

12.  Now  they  quote  also  (the  following  verse) : 


PRASNA  I,  ADHYAYA  5,  KAJVZJIKA  10. 

1.  'A  drop  of  water  which  is  allowed  to  fall  (on 
the  ground)  purifies  a  bull's  hide  of  land,  whether 
(the  land)  has  been  (previously)  swept  or  not,  pro- 
vided no  impure  substance  is  visible  on  it/ 

2.  Food  which  is  cooked  out  of  sight  must  be 
illuminated  (with  fire)  and  be  sprinkled  with  water, 

3.  Likewise  eatables  bought  in  the  market. 

4.  For  the  Veda  (declares),  *  For  the  gods  who 
are  (easily)  disgusted  and  desirous  of  purity  do  not 

ii.  Vasish/^a  III,  56. 

10.  i.  Regarding  the  term  'a  bull's  hide'  of  land,  see  Vish«u 
V,  181-183,  XCII,  4. 

2.  Apastamba  II,  2,  3,  9.     '  Out  of  sight,'  i.  e.  not  before  the 
eyes  of  him  who  eats  it.' — Govinda.    It  would,  however,  seem  that 
this  rule  refers  to  food  prepared  by  Sudras,  without  the  super- 
visions of  Aryans.     For  Apastamba's  Sutra,  which  contains  the 
same  word,  paroksham, '  out  of  sight,'  certainly  has  reference  to 
that  case  only,  and  there  is  no  reason  why  food  prepared  by 
Brahman  cooks  should  be  purified  before  it  is  eaten. 

3.  Apastamba  I,  5,  17,  19.     The  eatables  here  intended  are, 
according  to  Govinda,  LaVus  and  other  sweet-meats  which  are 
frequently  bought  ready  made. 


PURIFICATION.  173 


enjoy  the   offerings   made   by  a  man   destitute  of 
faith.' 

5.  After  reflecting  (for  a  long  time  on  the  re- 
spective value  of)  the  (food)  of  a  pure  man  destitute 
of  faith  and  of  an  impure  person  who  has  faith, 
the  gods  declared  both  to  be  equal.     But  the  Lord 
of  created  beings  said  to  them,  '  That  is  not  equal, 
it  is  unequal.     The  food  of  a  man  destitute  of  faith 
is  worthless,   that  which    is    purified    by   faith   is 
preferable.' 

6.  Now  they  quote  also  (the  following  verses)  : 
'  Want  of  faith  is  the  greatest  sin  ;  for  faith  is  the 
highest  austerity.     Therefore  the  gods  do  not  eat 
offerings  given  without  faith.' 

7.  '  A  foolish  man  does  not  reach  heaven,  though 
he  may  offer  (sacrifices)  or  give  (gifts).' 

8.  'He   is   called  a  foolish  man  whose  conduct 
is    blemished    by   doubts,    and    who,    clinging    to 
his   own   fancies,   transgresses  (the    rules   of)  the 
•Sastras,  because  he  opposes  the  fulfilment  of  the 
sacred  law.' 

9.  But  pot-herbs,  flowers,  fruit,  roots,  and  annual 
plants  (must  be)  sprinkled  (with  water). 

10.  Having  placed  dry  grass,  wood  of  trees  unfit 
for  sacrifices  or  a  clod  of  earth  (on  the  ground),  let 
him  void  faeces  or  urine,  turning  his  face  during  the 
day  towards  the  north  and  at   night  towards  the 
south  and  wrapping  up  his  head. 

8.  Dharmatantra,  translated  '  the  fulfilment  of  the  sacred^  law,' 
is  explained  in  the  commentary  by  dharmasya  tantram  anushManam, 
by  '  the  performance  of  the  sacred  duties/    It  may  also  mean  '  the 
doctrine  of  or  the  treatises  on  the  sacred  law.'     The  .Sastras  are 
the  Vedas  and  the  whole  body  of  the  sacred  literature. 

9.  Vishnu  XXIII,  15-  10-  VasishMaVI,  10, 


1 74  BAUDHAYANA.  I,  5,  ro. 

11.  (After  voiding)   urine    he    shall    clean  (the 
organ  once)  with  earth  and  water, 

12.  The  hand  three  times. 

13.  In  like  manner  (he  shall  clean  himself  with 
earth  and  water  after  voiding)  faeces. 

14.  The  number  (of  the  applications  of  both  is) 
thrice  three  for  both  feet  and  the  hand. 

15.  After  an  effusion  of  semen  (he  shall  purify 
himself)  in  the  same  manner  as  after  voiding  urine. 

1 6.  He  shall  wash  himself,  after  he  has  untied 
or  put  on  the  cloth  round  his  loins, 

1 7.  Or  he  may  touch  moist  grass,  cowdung,  or 
earth. 

1 8.  While  he  is  engaged  in  (the  performance  of) 
religious  rites,  he  shall  avoid  to  touch  (the  part  of 
his  body)  below  the  navel. 

19.  The  Veda  (declares),  'A  man's  (body)  is  pure 
above  the  navel,  it  is  impure  below  the  navel.' 

20.  .Sudras  living  in  the  service  of  Aryans  shall 
trim  (their  hair  and  nails)  every  month  ;  their  mode 


11-12.  Vasish/4a  VI,  14,  18.  According  to  Govinda  one 
application  of  water  suffices  for  the  left  hand  and  two  for  both 
together. 

13-14.  VasishMa  VI,  18.  Govinda  reads  in  Sutra  14,  against 
the  authority  of  all  the  MSS.,  payo/fc,  'for  the  anus/  instead  of 
padayo^,  '  for  both  feet' 

15.  Apastamba  I,  5, 15,  23. 

1 6.  Apastamba  I,  5, 1 6, 14.  17.  Apastamba  1, 5, 16, 15. 
iS.VishmiXXIII,  51. 

19.  Taittirfya  Sawhita  VI,  i,  3,  4. 

20.  Apastamba  II,  i,  2,  4-5.     The  above  translation  follows 
Govinda's  explanation.    But  Srya'dhish/fcitsLfc, '  living  in  the  service 
of  Aryans,'  may  also  mean  'superintended  by  Aryans,'  and  the 
rule  be  taken  to  refer  to  the  special  case  of  Sudra  cooks,  as  in  the 
parallel  passage  of  Apastamba. 


I,  5»  10.  LAWFUL   LIVELIHOOD.  175 

of  sipping  water  (shall  be)  the   same  as  that  of 
Aryans. 

21.  A  Vaisya  may  live  by  usury. 

22.  But  (a  sum  of)  twenty-five  (kirshaparcas  shall 
bear  an  interest)  of  five  mdshas  (per  mensem). 

23.  Now  they  quote  also  (the  following  verses): 
'  He  who,  acquiring  property  cheap,  employs  (it  so 
that  it  yields)  a  higher  price,  is  called  a  usurer,  and 
blamed  in  all  (treatises  on)  the  sacred  law.'     '  (Brah- 
man) weighed  in  the  scales  the  crime  of  killing  a 
learned  Brdhma^a  against  (the  crime  of)  usury ;  the 
slayer  of  the  Brahmawa  remained  at  the  top,  the 
usurer  sank  downwards.' 

24.  'Let  him  treat  Brahma^as  who  tend  cattle, 
those  who  live  by  trade,  (and)  those  who  are  artisans, 
actors  (and  bards),  servants  or  usurers,  like  .Sudras.' 

25.  But  men  of  the  first  two  castes  may,  at  their 
pleasure,   lend    (money    at    interest)   to    one   who 
neglects  his  sacred  duties,  to  a  miser,  to  an  atheist, 
or  to  a  very  wicked  man. 

26.  Through  the  neglect  of  sacrifices,  of  (lawful) 
marriages,  of  the  study  of  the  Veda,  and  of  (learned) 
Brahmawas,  (noble)  families  (even)  are  degraded. 

27.  The  offence  of  neglecting  a  Brahma^a  cannot 
be  committed  against  a  fool  who  is  unacquainted 

21."  Vasish/Aa  II,  1 9.  22.  Vasish/Aa  II,  5 1 . 

23.  Vasish/Aa  II,  41-42.  24.  Vasish/Aa  III,  3. 

25.  Vasish/fa  II,  43.     M.  reads  na  dadyatam,  '  shall  not  lend.' 
According  to  Govinda,  'a  very  wicked  man'  is  equivalent  to  'a 
Sudra.' 

26.  Manu  III,  63.     Govinda  says  that  this  Sutra  is  introduced 
in  connexion  with  the  expression,  '  one  who  neglects  his  sacred 
duties,'  which  occurs  in  Sutra  25. 

27.  Vasish//5a  III,  9  note,  10.    This  Sutra  is  added  in  explana- 
tion of  the  term  '  the  offence  of  neglecting  a  Brahma»a.' 


1 76  BAUDHAYANA.  1, 5,  10. 

with  the  Veda.  For  (in  offering  sacrifices)  one  does 
not  pass  by  a  brilliant  fire  and  throw  the  oblations 
into  ashes. 

28.  Families  which  are  deficient  in  (the  know- 
ledge of)  the  Veda,  are  degraded  by  (keeping)  cows, 
horses  and  vehicles,  by  agriculture  and  by  serving 
the  king. 

29.  But  even  poor  families  which  are  rich  in  (the 
knowledge   of)  the  Veda  obtain   rank   among  the 
(noble)  families  and  gain  great  fame. 

30.  The  (study  of)  the  Veda  impedes  (the  pursuit 
of)  agriculture,  (the  pursuit  of)  agriculture  impedes 
(the  study  of)  the  Veda.     He  who  is  able  (to  do 
it),  may  attend  to  both ;  but  he  who  is  unable  (to 
attend  to  both),  shall  give  up  agriculture. 

31.  A  fat,  bellowing,  raging   humped   bull,  who 
does  not  restrain  himself,  who  hurts  living  creatures 
and  speaks  according  to  his  pleasure,  forsooth,  does 
not  reach  the  (abode  of)  the  gods ;  (but)  those  who 
are  small  like  atoms,  (being)  emaciated  (by  austerities 
and  fasts),  go  thither. 

32.  If,  erring,  in  his  youth  he  commits  at  any 
time  good  or  evil  acts  of  any  kind,  (they  will  all 
remain  without  result).     (For)  if  in  his  later  age  he 
lives  righteously,  he  will  obtain  (the  reward  of)  that 
(virtuous  conduct)  alone,  not  (the  punishments  of 
his  former)  crimes. 

33.  Let  him  always  be  sorrowing  in  his  heart, 
when  he    thinks    of   his    sins,   (let    him)   practise 
austerities  and  be  careful;   thus  he  will  be  freed 
from  sin. 

34.  '  Where  drops  of  water  touch  the  feet  of  a 

28-29.  Manu  III,  64, 66.  34.  Vasish/^a  III,  42. 


1.5."-  IMPURITY. 


177 


man  who  offers  water  for  sipping  to  others,  no 
defilement  is  caused  by  them.  They  are  equally 
(pure)  as  (water)  collected  on  the  ground.' 


PRASNA  I,  ADHYAYA  5,  KA^DIKA  11. 

1.  Referring  to  deaths  and  births,  they  declare 
that  the  impurity  of  Sapi^^as  lasts  ten  days ;   ex- 
cepting officiating  priests,  men  who  have  performed 
the   initiatory   ceremony  of  a    Soma-sacrifice,   and 
students  of  the  Veda. 

2.  But    amongst    Sapi#das    Sapiwda-relationship 
(extends)  to  the  seventh  person. 

3.  (If  children  die)  before  the  completion  of  the 
seventh  month  or  before  teething,  (the   relatives) 
shall  bathe. 

4.  In  (the  case  of  a  child)  that  dies  before  the 
completion  of  its  third  year  or  before  teething,  offer- 
ings of  funeral  cakes  and  water  are  not  prescribed, 
and  one  should  not  burn  its  (body) ; 

5.  Nor  when  unmarried  maidens  die. 

6.  Some  do  it  in  the  case  of  married  daughters. 

7.  That  (is  done)  in  order  to  gain  the  good-will 


11.  i.  Vasish//&a  IV,  16.  Officiating  priests,  Soma-sacrificers, 
and  students  do  not  become  impure  by  deaths  or  births  occurring 
among  their  relatives ;  see  VasishMa  XIX,  48 ;  Gautama  XIV,  i. 

2.  VasishMa  IV,  17.     For  the  specification  of  the  extent  of  the 
Sapmrfa-relationship,  see  below,  Sutra  9. 

3.  Vishmi  XXII,  27. 

4.  Vish«u  XXII,  28  ;  Gautama  XIV,  34, 43. 

6.  Gautama  XIV,  36.     'That  refers  to  the   Sapif^as  on   the 
father's  side.' — Govinda. 

7.  Manu  IX,  18. 


i;8  BAUDHAYANA.  1,5,  1 1. 

of  the  people.     Women  are  considered  to  have  no 
business  with  the  sacred  texts. 

8.  '  The  relatives  of  unmarried  women  become 
pure   after  three  days.      But  the  uterine  brothers 
become    pure   by   (following)   the    rule    mentioned 
before.' 

9.  Moreover,  the  great-grandfather,  the    grand- 
father, the  father,  oneself,  the  uterine  brothers,  the 
son  by  a  wife  of  equal  caste,  the  grandson,  (and)  the 
great-grandson — these  they  call  Sapiwdas,  but  not 
the  (great-grandson's)  son; — and  amongst   these  a 
son  and  a  son's  son  (together  with  their  father  are) 
sharers  of  an  undivided  oblation. 

10.  The  sharers  of  divided  oblations  they  call 
Sakulyas. 

8.  This  verse,  which  occurs  in  all  my  MSS.  of  the  text,  is  left 
out  in  the  two  copies  of  Govinda's  commentary. 

9.  Colebrooke,   Dayabhiga  XI,  r,  37  ;  V.  Digest  CCCXCVII. 
The  text  on  which  Colebrooke's  two  versions  are  based  differs  from 
that  of  my  MSS.  and  of  Govinda  by  reading  avibhaktadaySdan 
instead  of  teshawz  £a  putrapautram  [v.  1.  °pautrakam]  avibhakta- 
dayam.     The  meaning  of  the  latter  clause,  which  is  placed  paren- 
thetically before  sapi»</an  a^akshate,  '  (these)  they  call  Sapiwrfas/ 
seems  to  be  that  a  father  with  his  son  and  grandson  share  the 
cakes  offered  at  one  funeral  sacrifice  by  the  fourth  descendant. 
Its  object  is  to  show  that  the  group  called  Sapi»</as  consists  of  two 
such  subdivisions,  between  whom  the  middlemost  forms  the  con- 
necting link.     For  the  middlemost,  the  svayam,  '  oneself/  of  the 
text,  first  offers  the  cakes  to  his  three  ancestors  and  later  receives 
the  cakes,  together  with  his  first  two  descendants,  from  his  great- 
grandson.    Govinda  gives  no  help.     He  merely  remarks  that  the 
Sutra  contains  a  paribhasha'  or  technical  rule  of  interpretation,  and 
that  the  words  api  ka., '  moreover,'  indicate  that  it  is  an  expansion 
of  Sutra  2. 

10.  Colebrooke,  loc.  cit.     According  to  Gimutavahana  the  Saku- 
lyas are  the  three  ascendants  beyond  the  great-grandfather  and  the 
three   descendants  beyond  the   great-grandson.     Others,  amoag 


1, 5»«-  INHERITANCE.  179 

11.  If  no  other  (relations)  are  living,  the  property 
(of  a  deceased   male)  descends   to    them  (the   Sa- 
pindas). 

12.  On  failure  of  Sapircdas,  the  Sakulyas  (inherit). 

13.  On  failure  of  them,  the  teacher  who  (holds 
the   place    of   a   spiritual)   father,   a   pupil,   or   an 
officiating  priest  shall  take  it, 

14.  On  failure  of  them,  the  king.     Let  him  give 
that  property  to  persons  well-versed  in  the  three 
Vedas. 

15.  But  the  king  should  never  take  for  himself 
the  property  of  a  Brahma»a. 

1 6.  Now  they  quote  also  (the  following  verse): 
'  The  property  of  a  Brahmawa  destroys  (him  who 


whom  Govinda  takes  his  place,  explain  the  word  sakulya  to  mean 
'  members  of  one  family '  in  general.  Govinda  says,  sambandha- 
viresha^-fiane  sati  sapim/a  u£yante  I  sambandhamatra^nane  sakulySA  u 
Aias  ka.  sapm<fa  api  sakulya/fc II  'If  a  particular  relationship  is  known, 
they  are  called  Sapw</as;  and  if  (the  fact)  only  is  known  that 
relationship  exists,  Sakulyas.  Hence  the  Sapir</as  are  also 
Sakulyas.' 

11.  Colebrooke,  loc.  cit.     Both  the  Dayabhaga  and  the  Digest 
read  satsvanga^eshu,  « when  there  is  male  issue,'  and  the  Vframi- 
trodaya,  fol.  218,  p.  2, 1.  7,  agrees  with  them.     The  MSS.  read  all 
satsv  anyeshu,  which  may,  however,  be  taken  with  Govinda  for 
asatsv  anyeshu,  because  the  preceding  word  ends  in  e.    Govinda 
explains  anyeshu,  '  others,'  by  aurasSdishu, '  legitimate  sons  of  the 
body,  and  so  forth.' 

12.  Colebrooke,  Dayabhaga,  loc.  cit.     The   digest  omits   this 
Sutra. 

13.  Colebrooke,  loc.   cit.     £imutavahana  wrongly  reads   pita 
£aMrya/&,  '  the  father  and  the  teacher.'     Govinda  gives  the  expla- 
nation adopted  above.     Regarding  the  spiritual  fatherhood  of  the 
teacher,  see  e.  g.  Vasish/Aa  II,  4. 

14.  Colebrooke,  loc.  cit.    Govinda  reads  satsvam, '  the  property 
of  a  holy  man,'  instead  of  tatsvam, '  that  property.' 

15.  Colebrooke  V,  Dig.  CCCCXLIV;  Vasish/Aa  XVII,  86. 

N    2 


I  So  BAUDHAYANA.  I,  5,  IT. 

takes  it),  together  with  sons  and  grandsons ;  poison 
kills  one  man  only.  (Therefore)  they  do  not  declare 
poison  to  be  (the  worst)  poison.  The  property  of 
a  Brdhmawa  is  called  (the  worst)  poison.' 

17.  If  a  birth  and  a  death  occur  together,  one 
and  the  same  period  of  ten  (days  and)  nights  (shall 
serve  for  both). 

1 8.  Now  if  (other  deaths  or  births)  happen  be- 
fore the  completion  of  the  ten  (days  and)  nights  (of 
impurity),  the  first  period  of  ten  (days  and)  nights 
(shall  suffice,  provided  the  n?iw  cause  of  impurity 
occurs)  before  the  end  of  the  ninth  day. 

19.  On  a  birth,  indeed,  the  parents  (alone)  become 
impure  during  ten  days. 

20.  Some  (declare  that)  the  mother  (alone  be- 
comes   impure),   because   (people)   avoid   (lying-in 
women    alone). 

21.  Others  (say  that)  the  father  (alone  becomes 
impure)  because  the  semen  is  the  chief  cause  (of 
the  generation). 

22.  For  sons  who  were  born  without  mothers, 
are  mentioned  in  the  revealed  texts. 

23.  But  (the  correct  opinion  is  that)  both  the 
parents  (become  impure)  because  they  are  equally 
connected  (with  the  event). 


1 8.  VasishMa  IV,  23-25.     Govinda  points  out  that  in  case  the 
second  birth  or  death  happens  after  the  completion  of  the  ninth 
day,  the  rule  given  (Gautama  XIV,  7)  applies. 

19.  Vasish/fca  IV,  20-21. 

20.  Vasish/^a  IV,  21-22.     TatpariharanSt,   literally,   'because 
she  is  avoided,  i.e.  because  people  avoid  newly -confined  women 
(not  their  husbands).' — Govinda. 

21.  E.  g.  Agastya  and  VasishMa.     See  Rig-veda  VII,  33, 1 i}  and 
Sayawa's  commentary  thereon. 


1,5,  "•  IMPURITY.  l8l 

24.  But  when  a  death  (has  happened,  the  relatives 
of  the  deceased),  allowing  the  youngest  to  begin, 
shall  pass  their  sacrificial  threads  over   the   right 
shoulder  and  under  the  left  arm,  descend  into  the 
water  at  a  bathing-place,  submerge  (their  bodies), 
emerge  (out   of  the  water),  ascend  the    bank,  sip 
water,  pour  out  libations  for  the  (deceased,  repeat- 
ing the  last  four  acts)  severally  three  times  there- 
after, ascend  the  bank,  sip  water,  touch  a  coal,  water 
or  the  like  at  the  door  of  their  house,  and  sit  during 
ten  days  on  mats,  eating  food  that  does  not  contain 
pungent  condiments  or  salt. 

25.  (Let  him  perform)  a  funeral  sacrifice  on  the 
eleventh  or  the  twelfth  (day). 

26.  In   (performing)    the    remaining    rites   (one 
should)  conform  to  (the  customs  of)  the  people. 

27.  In  case  of  a  (death)  let  him  also  keep  (a 
period  of  impurity)  for  (persons  who  are)  not  (his) 
Sapi»dfc.s,  according    to    the    degree    of    nearness, 
three  (days  and)  nights,  a  day  and  a  night,  one  clay 
and  so  forth, 

24.  Vasish/Aa   IV,  9-15.      When   the   libations   of  water   are 
poured   out,   the   name   of  the   deceased   must  be   pronounced. 
Govinda  correctly  states  that  iti,  '  or  the  like,'  which  stands  after 
'a  coal,   water,'   is   intended   to   include  'cowdung,  and   yellow 
mustard   seed/   which  are   mentioned   by  Ya^wavalkya  III,  13. 
Regarding  the  clause  sakr/ttri^,  '(repeating  these  last  four  acts) 
severally  three  times,'  see  Apastamba  II,  6,  15,  10. 

25.  Vishmi  XXI,  2  seq.,  and  especially  19. 

26.  Govinda,  in   explanation  of  this  Sutra,  refers   to  the  last 
words  of  Apastamba  II,  6,  15,  10,  where  it  is  said  that  relatives 
« shall  perform  those  rites  for  the  dead  which  the  women  declare 
to  be  necessary/  and  to  Apastamba  II,  i  i,  29, 15. 

27.  Gautama  XIV,  20.     Govinda  is  of  opinion  that  the  duration 
of  the  impurity  shall  depend  on  the  good  qualities,  learning,  &c.  of 
the  deceased. 


l82  BAUDHAYANA.  I,  5,  11. 

28.  For  a  teacher,  a  sub-teacher  (upadhyaya),  and 
their  sons,  three  (days  and)  nights, 

29.  Likewise  for  officiating  priests, 

30.  Let  him  keep  on  account  of  a  pupil,  for  one 
who  has  the  same  spiritual  guide,  for  a  fellow-student 
(sabrahma£4rin)  three  (days   and)  nights,  one  day 
and  a  night,  one  day  and  so  forth  (as  periods  of 
impurity). 

31.  On  a  miscarriage  females  (remain  impure)  as 
many  (days  and)  nights  as  months  (elapsed  after 
conception). 

32.  If  he  unintentionally  touches  the  corpse   of 
a  stranger,  he  becomes  at  once  pure  after  bathing 
dressed  in  his  clothes. 

33.  (If  he  does  it)  intentionally,  (he  will  remain 
impure)  during  three  (days  and)  nights. 

34.  And  (the  same  rules  apply  if  he  touches  a 
woman)  during  her  courses. 

35.  A  son  who  is  born  from  (intercourse  with  a 
temporarily  unclean  woman)  becomes  an  AbhLrasta. 
Thereby  the  penances  (to  be  performed)  by  him 
have  been  explained. 


28.  Vishnu  XXII,  42,  44.     Govinda  asserts  that  the  impurity 
on  account  of  an  Upadhydya  lasts  one  night,  together  with  the 
preceding  and  following  days,  and  on  account  of  a  teacher's  or 
Upadhyaya's  sons  one  day  only.     It  looks  as  if  he  had  read  the 
words  pakshinyekaham  in  his  text. 

29.  Govinda  asserts  that  £a,  'likewise,'  indicates  that  the  rule 
applies  also  on  the  death  of  persons  for  whom  one  sacrifices. 

30.  Vishwu  XXII,  44,    Govinda  explains  satirthya  to  mean  '  one 
who  has  the  same  guru  or  spiritual  guide,'  while  according  to 
others  it  means  'one  who  studies  under  the  same  sub-teacher' 
(upadhyaya).    See  also  the  Klrika  on  Pawini  IV,  4,  117,  and  note. 

31.  Vishwu  XXII,  25.  32-33-  Gautama  XIV,  27. 
34.  Vishnu  XXII,  69. 


I,  5,11.  IMPURITY.  183 

36.  On  touching  one  who  sells  the  Veda,  a  sacri- 
ficial post,  an  outcast,  a  funeral  pile,  a  dog,  or  a 
/jfawdala  he  shall  bathe. 

37.  Now  if  a  worm  is  produced  in  an  open  wound 
that  is  filled  with  pus  and  sanies,  how  shall,  in  that 
case,  a  penance  be  performed  ? 

38.  He  who  is  bitten  by  a  worm  will  become  pure 
on  bathing  (daily)  during  three  days  and  drinking  (a 
mixture  of)  cow's  urine,  cowdung,  milk,  sour  milk, 
butter,  and  water  boiled  with  Kiua  grass. 

39.  He  who  has  been  touched  by  a  dog  shall 
bathe  dressed  in  his  clothes ; 

40.  Or  he  becomes  pure  by  washing  that  spot 
(where  he  has  been  touched),  by  touching  it  with 
fire,  by  (afterwards)  again  washing  it  and  his  feet, 
and  by  sipping  water. 

41.  Now  they  quote  also  (the  following  verses): 
'  But  a  Brahmarca  who  has  been  bitten  by  a  dog,  is 
purified  if  he  goes  to  a  river   that  flows   into  the 
ocean,  (bathes  there  and)  suppresses  his  breath  one 
hundred  times  and  (afterwards)  eats  clarified  butter. 
He  will  (also)  become  pure  at  once  on  bathing  (in 
water  brought)  in  golden  or  silver  (vessels),  or  in 
a  cow's  horn,  or  in  new  (earthen  pots).' 


36.  This  verse,  which  is  another  version  of  I,  5,  9,  5,  is  left 
out  in  the  Dekhan  and  Gujarat  MSS.;  I  consider  its  genuineness 
very  doubtful. 

37.  Vasish/Aa  XVIII,  16. 

39-40.  Apastambal,  5,  15,  16-17.  Govinda,  too,  states  that 
the  second  mode  of  purification  is  to  be  adopted,  if  the  dog  touches 
any  part  of  the  body  below  the  navel. 

41.  Vasish/Aa  XXIII,  31. 


184  BAUDHAYANA.  T,  5,  12. 

PRASNA  I,  ADHYAYA  5,  KANDIKA  12. 

1.  Tame  animals  must  not  be  eaten, 

2.  Nor  carnivorous  and  (tame)  birds, 

3.  Nor  (tame)  cocks  and  pigs  ; 

4.  Goats   and    sheep   (are)   excepted   (from   the 
above  prohibition). 

5.  Five  five-toed  animals  may  be  eaten,  (viz.) 
the  porcupine,  the  iguana,  the  hare,  the  hedgehog, 
the  tortoise  and  the  rhinoceros,  excepting  the  rhi- 
noceros, 

6.  Likewise  five  animals  with  cloven  hoofs,  (viz.) 
the   white-footed   antelope    (Nil-gai),  the  (common 
ravine)  deer,  the  spotted  deer,  the  buffalo,  the  (wild) 
boar  and  the  black  antelope,  excepting  the  black 
antelope, 

7.  (Likewise)  five  (kinds  of)  birds  that  feed  scratch- 
ing with  their  feet,  (viz.)  the  partridge,  the  blue  rock- 
pigeon,  the  francoline  partridge,  the  (crane  called) 
Vardhrawasa,  the  peacock  and  the  Vararca,  except- 
ing the  Vara«a, 


12.  i.  Vasish/^a  XIV,  40. 

2.  Vasish/Aa  XIV,  48.     Govinda  says  that  the  particle  £a,  'and,' 
is  used  in  order  to  indicate  that  the  word '  tame '  must  be  understood. 

3.  Apastamba  I,  5, 17,  29,  32. 

5.  VasishMa  XIV,  39.    Another  explanation  of  the  word  jvavi/, 
'the  porcupine'  (see  also  Gautama  XVII,  27),  is  given  in  the  com- 
mentary, which  says  that  it  is  a  wild  animal  resembling  a  dog,  and 
belonging  to  the  boar  species.     Govinda  points  out  that  there  is 
a  dispuie  among  the  learned  regarding  the  rhinoceros  (VasishMa 
XV,  47),  and  that  the  peculiar  wording  of  the  Sutra  is  intended  to 
indicate  that. 

6.  The  permissibility  of  the  last-named  animal  is  again  doubtful. 

7.  Gautama  XVII,  35.     The  case  of  the  last-mentioned  bird, 
the  Varawa,  is  again  doubtful.     From  the  first  rock-edict  of  Ajoka 


1, 5,12.  FORBIDDEN  FOOD.  185 

8.  (And  the  following)  fishes,  (viz.)  the   Silurus 
Pelorius  (Sahasradawsh/rin),  the  ATili&ma,  the  Var- 
mi,  the  Breha^^iras,  the  Ma^akari(?),  the  Cyprinus 
Rohita,  and  the  Ra^i. 

9.  The  milk  of  a  (female  animal)  whose  offspring 
is  not  ten  days  old,  and  of  one  that  gives  milk  while 
big  with  a  young  one,  must  not  be  drunk, 

10.  Nor  that  of  a  (cow)  that  has  no  calf  or  that 
(suckles)  a  strange  calf. 

11.  (The  milk)  of  sheep,  camels,  and  one-hoofed 
animals  must  not  be  drunk. 

12.  If  (he  has)  drunk  (milk)  which  ought  not  to 
be  drunk,  excepting  cow's  milk,  (he  must  perform)  a 
Y^rikkhr'a.  (penance). 

1 3.  But  if  (he  has  drunk)  cow's  milk  (that  is  unfit 
for  use,  he  shall)  fast  during  three  (days  and)  nights. 

14.  Stale   (food  must   not   be   eaten   or   drunk) 
excepting  pot-herbs,  broths,  meat,  clarified  butter, 
cooked  grain,  molasses,  sour  milk,  and  barley-meal, 

15.  Nor  (substances)  which  have  turned  sour,  nor 
molasses  which  have  come  into  that  state. 

1 6.  After  performing  the  ceremony  preparatory 

it  appears  that  peacocks,  now  considered  inviolable,  were  actually 
eaten  in  the  third  century  A.  D. 

8.  Vasish//fca  XIV,  41-42.  The  names  are  much  corrupted  in  the 
MSS.,  and  for  Ma^akari,  which  I  do  not  find  in  the  dictionaries, 
Sanmakari  or  Samasakari  is  also  read.  The  Br/ha^^iras  is 
probably  the  Indian  salmon,  the  Mahsir. 

9-10.  Vasish/fla  XIV,  34-35;  Gautama  XVII,  22.  The  meaning 
of  sandhini, '  a  female  animal  that  gives  milk  while  big  with  young,' 
is  uncertain.  See  also  Vishmi  LI,  40;  Apastimba  I,  5,  17,  23. 

n.  Gautama  XVII,  24.  12.  Vishwu  LI,  38-41. 

14.  Gautama  XVII,  16.  15.  Vasish/Aa  XIV,  37-38. 

16.  VasishMa  XIII,  1-5.  Govinda  states  that  this  SOtra  has 
been  introduced  here,  because  the  purity  of  one's  food  ensures 


1 86  BAUDHAYANA.  1,6,13. 

to  the  beginning  of  the  Veda-study  (upakarman)  on 
the  (full  moon  of  the  month)  of  Sr£vana.  or  of 
Ashid^a,  they  shall  close  the  term  on  the  full  moon 
of  Taisha  or  Magha. 

PRASNA  I,  ADHYAYA  6,  KANDIKA  13. 

1.  The  gods  enjoy  a  pure  sacrifice  (only) ; 

2.  For  the  gods  are  desirous  of  purity  and  (them- 
selves) pure. 

3.  The  following  (Rifc)  declares  that,  'To  you,  O 
Maruts,  the  pure  ones,  pure  viands ;  to  you,  the  pure 
ones,  I  offer  a  pure  sacrifice.     They  who  love  the 
pious  rites,  who  are  of  pure  origin,  (themselves)  pure 
and  purifiers  (of  others),  came  duly  to  the  truthful 
(worshipper).' 

4.  (He  will  be)  pure  (if  there  is)  no  blemish  on 
his  clothes,  therefore  let  him  perform  all  (acts)  that 
are  connected  with  sacrificing,  (dressed)  in  unblem- 
ished clothes. 

5.  The  sacrificer  and  his  wife  as  well  as  the  officiat- 
ing  priests  shall  put  on  dresses  which  have   been 
washed,  and  dried  by  the  wind,  and  which  are  not 
in  a  bad  condition. 

purity  of  one's  soul,  and  purity  of  soul  gives  strength  of  memory, 
and  thereby  makes  one  fit  to  study  the  Veda. 

13.  i-2.  See  also  above,  I,  5,  10,  4.   This  Adhyiya  and  the  next 
ought  to  have  been  given  in  the  Srauta  Sutra. 

3.  Rig-vedaVII,  56,  12;  Taittiriya-brahmana  II,  8,  5,5.     The 
meaning  of  the  last  portion  of  the  verse  is  somewhat  doubtful. 
Sayana  gives  two  different  explanations  and  Govinda  a  third. 

4.  Govinda  points  out  that  the  dresses  of  the  sacrificer  and  of 
his  priests  must  be  white,  because  farther  on  (Sutras  9-10)  other 
colours  are  specially  prescribed. 

5.  Govinda  thinks  that  the  word  fa,  '  as  well  as,'  is  intended  to 
include  the  lookers-on. 


1)6,13-  DRESSES   AT   SACRIFICES.  187 

6.  (It  shall  be)  thus  from  the  (beginning  of  the) 
Prakrama, 

7.  And  thus  at  the  long  Soma-sacrifices  and  the 
Sattras ; 

8.  And  (on  other  occasions  other  dresses  must 
be  used)  in  accordance  with  the  injunction  (of  the 
Veda), 

9.  Thus   at   (all)    Ish/is,   animal    sacrifices,   and 
Soma-sacrifices  which  may  be  used  as  spells  (against 
enemies),   the    priests    shall    perform   (the    sacred 
rites),  wearing  red  turbans  and  red  dresses ;  (when 
reciting  the  hymn  seen  by)  VWshikapi  (he  shall) 
wear  a  dress  and  a  mantle  of  many  colours   and 
so  forth. 

10.  At   the   Agnyidhina   (sacrifice)  the   clothes 
(shall  be  made)  of  flax ;  on  failure  of  such,  (dresses) 
made  of  cotton  or  of  wool  are  used. 

11.  Clothes  defiled  by  urine,  ordure,  blood,  semen 
and  the  like  (shall  be)  cleaned  with  earth,  water 
and  the  like. 

12.  (Dresses)  made   of  TWpa-bark  and  vrzkala 
(shall  be  treated)  like  cotton-cloth, 

6.  Regarding  the  ceremony  called  Prakrama,  literally  '  stepping 
forward  from  the  Garhapatya  fire,'  see  Saya/ia  on  Taitt.  Br.  I,  i, 
4,  i.  It  opens  the  AgnyadhSna  rite. 

9.  Govinda  states  that  the  words  iti  £a,  'and  so  forth,'  are  in- 
tended to  include  other  incantations.  The  Vr/shakapi  hymn  is 
found  Rig-veda  X,  86. 

11.  Govinda  states  that  the  word  iti,  'and  the  like,'  is  intended 
to  include  cowdung,  cow's  urine,  and  other  substances  used  for 
purification. 

12.  Govinda  states  that  there  is  a  tree  called  TV/pa,  the  bark  of 
which  is  used  for  dresses.     Vrz"kala,  which  has  been  left  untrans- 
lated, is  explained  by  jakama,  a  word  which  is  not  found  in  our 
dictionaries. 


1 88  BAUDHAYANA.  I,  6,  13. 

1 3.  Deer-skins  like  (dresses)  made  of  bark. 

14.  (Let  him)  not  (use)  a  mantle  which  has  been 
wrapped  (round  the  loins,  or)  on  which  he  has  been 
lying  (in  his  bed),  without  washing  it. 

15.  Let  him  not  employ  for  the  gods  anything 
used  by  men  without  beating  it  on  a  stone. 

1 6.  If  solid  earth  is  defiled,  (it  must  be)  smeared 
with  cowdung. 

1 7.  Loose  (earth  must  be  cleansed  by)  ploughing, 

1 8.  Moist  (earth)  by  bringing  pure  (earth)  and 
covering  (it  with  that). 

19.  Land  is  purified  in  four  (ways),  by  being  trod 
on  by  cows,  by  digging,  by  lighting  a  fire  on  it,  by 
rain  falling  on  it, 

20.  Fifthly  by  smearing  it  with    cowdung,  and 
sixthly  through  (the  lapse  of)  time. 

21.  Grass  placed  on  unconsecrated  ground  (must 
be)  washed. 

22.  (Grass)  defiled  out  of  one's  sight,  (shall  be) 
sprinkled  (with  water). 

23.  Small  pieces  of  sacred  fuel  (shall  be  purified) 
in  the  same  manner. 

24.  Large  pieces  of  wood  (must  be)  washed  and 
dried. 

13.  Govinda  says  that,  as  the  treatment  of  valkala, '  bark-dresses,' 
has  not  been  prescribed,  the  meaning  of  the  Sutra  can  only  be, 
that  bark-dresses  and  black-buck  skins  are  to  be  treated  alike, 
i.  e.  that  they  are  to  be  cleaned  with  Bel-nut  and  rice ;  see  above. 

15.  Govinda  explains  apalpulitam  by  'without  beating  it  with 
the  hand  on  a  stone.'     He  mentions  as  an  instance  the  skin  which 
is  used  in  preparing  the  Soma. 

1 6.  According  to  Govinda,  solid  earth  is  such  on  which  the  fire- 
altars  are  built. 

21.  E.  g.  grass  intended  for  the  barhis,  if  it  has  been  placed  on 
a  spot  which  has  not  been  sprinkled  with  water. 

22.  'Defiled  out  of  one's  sight,'  i.e.  brought  by  Sudras. 


1,6,13.  PURIFICATION   AT   SACRIFICES.  189 

25.  But    a    great    quantity  (of  wood    shall    be) 
sprinkled  (with  water). 

26.  Wooden  vessels  which  have  been  touched  by 
impure  men  (shall  be)  scraped  ; 

27.  (And)  those  which  are  defiled  by  stains  of 
remnants  (shall  be)  planed. 

28.  (Wooden   vessels)   defiled   by   urine,   ordure, 
blood,  semen,  and  the  like  (very  impure  substances 
shall  be)  thrown  away. 

29.  These  (rules  must  be  followed)  except  in  case 
a  (special)  injunction  (is  given) ; 

30.  Thus,  for  instance,  (purification  by)  washing 
with  Kara  grass  and  water  (is  prescribed)  on  all  the 
following    (occasions,  viz.)    at    the   Agnihotra,   the 
Gharmo/£/£//ish/a,  the  Dadhigharma,  the   Ku;^apa- 
yinam  Ayana,  the  Utsargiwam  Ayana,  the  Daksha- 
ya#a  sacrifice,  the  Ardhodaya,  the  A'atu^akra,  and 
the  Brahmaudanas, 

31.  (Again)  at  all  Soma-sacrifices  (the  cups  must 
be)  cleaned  with  water  only  on  (the  heap  of  earth 
called)  the  Mar^aliya  ; 

32.  If  these  same  (cups  are  defiled)  by  urine,  ordure, 


27.  Govinda  says  that  this  rule  is  optional. 

28.  Govinda  adds  that  fuel,  Kuja  grass,  and  the  like,  which  have 
been  defiled  in  this  manner,  must  also  be  thrown  away. 

30.  Regarding  the  Dadhigharma,  a  homa,  see  Vaitina  Sutra 
21, 18;  regarding  the  KuWap&yina'm  Ayana,  A-rval&yana  .Srauta 
Sutra  XII,  4  ;  and  regarding  the  Dakshayana  sacrifice,  a  variety  of 
the  new  and  full-moon  offering,  Arvalayana  II,  14.  The  Ardho- 
daya is  possibly  the  vrata  of  that  name  mentioned  in  the  Purawas. 
According  to  Govinda,  the  Aatuj£akra,  which  is  otherwise  known 
as  a  TSntric  rite,  is  a  sacrifice,  ish/akakosh/a  (?)  madhyavasamo 
ya^ante  tathetaradaya^  (?).  Regarding  the  Brahmaudana,  see  Ajva- 
layana  .Srauta  Sutra  I,  4. 

32.  Govinda  says  that  the  injunction  to  throw  away  defiled 


I9O  BAUDHAYANA.  1,6,14. 

blood,  semen,  and  the  like  (they  must  be)  thrown 
away. 

PRASNA  I,  ADHYAYA  6,  KANDIKA  14. 

1.  Earthen  vessels  that  have  been  touched  by 
impure  persons  (must  be)  exposed  to  (the  flame  of) 
a  fire  of  Kara  grass. 

2.  Those  which  have  been  defiled  by  stains  of 
remnants  (of  food   must   be)  exposed   to   another 
burning. 

3.  Those   which    have    been    defiled    by   urine, 
ordure,  blood,  semen,  and  the  like  (must  be)  thrown 
away. 

4.  (Vessels)   made   of  metal  (must  be)  washed, 
after  having  been  scrubbed  as  (directed)  above. 

5.  The  materials  (to  be  used)  for  scrubbing  (are) 
cowdung,  earth,  ashes,  and  so  forth. 

6.  Those  which    have    been    defiled    by   urine, 
ordure,  blood,  semen,  and  the  like  (must  be)  recast, 

7.  Or  (they  must)  be   kept  during   seven  (days 
and)  nights  completely  immersed  in  cow's  urine, 

8.  Or  in  a  great  river  for  as  long  (a  period). 

9.  (Vessels)    made   of  stone    or   of  fruits,  (i.  e.) 
gourds,  Bel-fruit,   and  VinaYas,  (shall    be)  brushed 
with  (a  brush  of)  cow's  hair. 

vessels  has  been  repeated,  in  order  to  prevent  a  misconception. 
For  as  Soma  is  said  to  be  a  great  means  of  purification,  it  might 
be  supposed  that  it  was  powerful  enough  to  prevent  the  defile- 
ment of  vessels  into  which  it  is  poured  at  a  sacrifice.  But  com- 
pare the  next  Sutras. 

14.  8.  A  great  river,  i.  e.  one  which  directly  flows  into  the 
ocean. — Govinda. 

9.  A  Vina/a,  i.  e.  (a  vessel)  made  of  bamboo  or  Vidagdha«a/a ;  it 
is  called  a  '  long  vessel'  (dirghabha^anam),  and  is  used  for  carrying 
the  Prawita  water  and  the  like  purposes. — Govinda.  The  vessel 


I,  6,  14.  PURIFICATION   AT   SACRIFICES.  191 

10.  (Sacrificial  implements  made  of)  plaited  Na/a- 
reeds,  bamboo,  or  6ara-reeds  (shall  be)  washed  with 
cowdung,  water,  and  the  like. 

11.  If  unhusked  rice  has  been  denied,  (it  must 
be)  washed  (and  afterwards  be)  dried. 

12.  But  a  great  quantity  (of  unhusked  rice  must 
be)  sprinkled. 

13.  Husked  rice  (which  has  been  defiled  must  be) 
thrown  away. 

14.  The  same  (rule  applies)  to  cooked  sacrificial 
viands. 

15.  But  if  a  great  quantity  has  been  defiled  by 
(the  touch  of)  dogs,  crows,  and  the  like  (unclean 
beings),  one  must  throw  away  that  portion  (as)  food 
for  men,  and  sprinkle  (the  rest  with  water),  reciting 
the  Anuvaka, '  Pavamina^  suvar^ana^.' 

1 6.  Hydromel    and    preparations    of  milk   (are) 
purified    by   pouring   them   from    one   vessel    into 
another. 


intended  is  no  doubt  the  flask  made  of  a  bamboo  which  is  cut 
below  the  joint,  and  is  commonly  used  as  a  bottle  for  oil.  Govinda 
adds  that  this  mode  of  purification  is  to  be  adopted  in  case  the 
vessels  have  been  touched  by  impure  persons. 

10.  Na/a-reeds,  i.e.  Amphidonax  Karka;  Sara,  i.e.  Saccharum 
Sara.  Govinda  says  that  the  rule  applies  to  cases  where  such 
implements  have  been  defiled  by  remnants  of  food  (u£££ish/a- 
lepa). 

ir.  'Defiled,  i.e.  touched  by  a  JTaadUa.'  (The  rule)  refers  to 
a  quantity  less  than  a  Dro»a  (66  or  132  Ibs.). — Govinda. 

13.  'If  it  has  been  defiled  by  urine  and  the  like  and  the  quan- 
tity is  small;'   this  must  be  understood,  because  he  will  declare 
(below,  Sutra  15)  that  if  there  is  a   great  quantity  (the  defiled) 
portion  only  shall  be  thrown  away. — Govinda. 

14.  This,  too,  refers  to  small  quantities  only. 

15.  The  Anuvaka  referred  to  is  Taittiriya-brihma»a  I,  4,  8. 

1 6.  '  Hydromel,  Le.  sour  milk,  honey,  clarified  butter,  water,  and 


BAUDHAYAXA.  1,6,14. 


17.  In  like  manner  let  him  pour  oil  and  clarified 
butter   which    have    been   touched    by   an    impure 
(person)  into  water,  and  (afterwards)  use  them. 

1 8.  If  (any)  impure  (substance)  is  thrown  (into 
the   sacrificial  fire)  let  him   place  (the  two  Ara«is 
one)  on  (the  other),  produce  fire  by  friction,  (and 
offer)  a  Pavamanesh/i. 

19.  If  (the   rules   regarding)  purity,  the   proper 
place,  the  mantras,  the  series  of  actions,  the  object, 
the  materials,  (their)  consecration,  and   the  proper 
time   are   conflicting,  each   earlier-named  (point)  is 
more  important  (than  the  following  ones). 


PJRASNA  I,  ADHYAYA  7,  KAJVDIKA  15. 

1.  The  sacred  fires  (shall  be)  approached  from 
the  north, 

2.  (And  be)  left  in  the  same  manner. 

3.  The  contrary  (proceeding  should  be  adopted 
at  sacrifices  offered)  to  the  manes. 

grain ;  a  preparation  of  milk,  i.  e.  curd  of  two-milk  whey  (dmiksha), 
if  these  are  blemished  by  the  fault  of  men,  and  that  (blemish  must 
have  been  caused  by)  the  touch  of  an  impure  (person,  u£&£ishte) 
only.' — Govinda. 

17.  'And  that  must  be  done  in  such  a  manner  that  the  oil  and 
the  clarified  butter  are  not  lost.' — Govinda. 

18.  'Any  impure  substance,  i.e.  urine,  ordure,  and  the  like.' — 
Govinda. 

19.  Avn't, 'the  series  of  actions/  i.e.  the  growth  (pramubhlva) 
of  the  ceremonial  (prayoga). — Gbvinda. 

15.  i.  Manava  .Srauta  Sutra  I,  i,  i,  and  Rumania  thereon  in 
Professor  Goldstiicker's  lithographed  copy  and  Katyayana  -Srauta 
Sutra  I,  8,  24.  See  also  Professor  Haug's  map  of  '  the  sacrificial 
compound,'  Aitareya-brahma«a,  vol.  i. 

3.  I.  e.  the  entrance  and  exit  are  to  be  made  to  the  south  of  the 
fires. 


T,  7,  15.  PURIFICATION    AT   SACRIFICES.  193 

4.  Let  him  wash  that  which  has  been  touched  with 
(his)  foot. 

5.  Let  him  touch  water,  in  case  he  touches  his 
body  or  the  hem  (of  his  garment). 

6.  Likewise  (let  him  touch  water)  after  cutting, 
splitting,  digging  or  removing  (anything,  or  offering 
oblations)    to    the    manes,    to    the    Rakshasas,   to 
Nirmi,  to  Rudra,  (and  after  performing  sacrifices) 
intended  as  spells  (against  enemies). 

7.  Let  him  not  turn  round  himself  a  sacrificial 
implement  (the  use  of)  which  is  accompanied  by  the 
recitation  of  mantras. 

8.  (For)   the    sacrificial    implements    (are)   more 
nearly  (connected  with  the  sacrifice), 

9.  The  priests,  more  remotely. 

10.  The  sacrificer  and  his  wife  are  even  nearer 
than  the  priests. 

11.  After  the  sacrificial  implements  (follows)  the 
clarified  butter,  after  the  clarified  butter  the  sacri- 
ficial viands,  after  the  sacrificial  viands  the  animal 
to  be  slain,  after  the  animal  the  Soma,  after  the 
Soma  the  sacred  fires. 


5.  Govinda    explains    sik,  'the  hem  of  the   garment,'  by  the 
garment  wrapped  round  the  loins  (parihitawz  vasaA). 

7.  The  meaning  is  that  the  priest  must  hold  the  sacrificial  imple- 
ments, such  as  the  sruvfc  and  sruva  ladles,  between  himself  and  the 
fires,  and  not  place  himself  between  them  and  the  fires  (atmano 
bahir  na  kurySt  agner  antaraA  svayaw*  na  bhaved  iti  yivat). 

8.  'He  gives  the  reason  for  that  (rule),  "For  the  sacrificial 
implements  (are)  nearer"  than  the  priests,  that  must  be  under- 
stood.'— Govinda. 

10.  'For  they  obtain  the  reward  of  the  sacrifice.     The  instances 
(referring)  to  those  two  are  the  Vaisar^anas  and  the  Dakshuias.' — 
Govinda. 

11.  Katyayana  .Srauta  Sutra  I,  8,  31.     'If  the   space  on  the 

C'4]  O 


194  BAUDHAYANA.  I,  7,  15. 

12.  If  there  is  work  for  them,  the  priests  shall 
not  turn  away  from  the  sacred  fires. 

13.  If  he  faces  the  east,  let  him  turn  towards  his 
right  shoulder, 

14.  If  he  faces  the  west,  towards  the  left. 

15.  The  entrance  to  the  sacrificial  (enclosure  lies) 
between  the  ATitv&la  and  the  Utkara, 

1 6.  (When  one  comes)  from  the  A"atvala,  (it  lies 
between)  the  Ahavaniya  fire  and  the  Utkara. 

17.  The  officiating  (priests),  the  sacrificer,  and  his 
wife  shall  enter  by  that  (road), 

1 8.  As  long  as  the  sacrificial  rite  is  not  completed. 

19.  When  it  has  been  finished  (they  shall)  pass  to 
and  fro  on  the  side  where  there  is  no  Utkara  (i.e. 
on  the  western  side  of  the  enclosure). 


Uttaravedi  and  the  rest  is  confined,  the  Soma  is  made  ready  imme- 
diately after  the  fire,  after  that  the  meat  and  so  forth,  after  that  the 
grain  for  the  sacrificial  cakes,  then  the  clarified  butter,  and  after 
that  the  spoons  called  sruva,  sru/fc,  and  so  forth.' — Govinda. 

12.  '  It  is  indicated  hereby  that,  if  there  is  work  (to  be  done) 
there,  they  shall  not  turn  away  from  the  sacred  fires  except  in 
cases  of  absolute  necessity.' — Govinda. 

13.  'This  rule  (refers  to  the  case)  when  he  walks  with  the 
sacred  fires.     It  must  be  understood  that  he  shall  not  turn  his 
back  on  the  fires.' — Govinda. 

14.  'This  rule  (is  to  be  interpreted)  in  the  same  manner  (as 
the  preceding  one).     Or  it  is  prescribed  by  these  two  Sutras  that 
the  men  engaged  (in  the  sacrifice)  shall  go  out,  turning  their  right 
hand  towards  (the  fires).' — Govinda. 

15.  Kltydyana  Srauta  Sutra  V,  i,  IT. 

16.  I  read  with  the  MSS.  of  the  text  '^UvalSd  ahavanfyotkarau/ 
The  two  copies  of  the  commentary  give  ^StvalaA  ihavaniyotkarau. 
Govinda  says  that  the  words  antare«a  tirtham  must  be  understood. 
For  the  position  of  the  A'atvala  and  the  Utkara,  see  Professor 
Haug's  map,  where  the  road  of  the  priests  is  also  marked,  though 
somewhat  differently; 


I,7,i5-  PURIFICATION   AT   SACRIFICES.  195 

20.  Let  him  not  put  on  the  fire  logs  or  Samidhs 
which  have  not  been  sprinkled  (with  water), 

21.  The  Brahman  (priest)  and  the  sacrificer  shall 
enter  in  front  of  the  Ahavanlya  fire. 

22.  Some  (declare  that  they  shall  enter)  behind 
the  Ahavaniya  fire. 

23.  The  seat  of  the^  Brahman  (priest  is  situated) 
to  the  south  of  the  Ahavanlya  fire,  (that)  of  the 
sacrificer  to  the  west  of  him. 

24.  (The  seat)  of  the  Hotri  (priest  is  situated)  to 
the  north  of  the  northern  Srom  (of  the  Vedi), 

25.  (That)    of    the    Agnldhra    priest    near    the 
Utkara, 

26.  (That)  of  the  (sacrificer's)  wife  behind  the 
Girhapatya  fire. 

27.  He  scatters  Darbha  grass  on  these  (seats) 
as  often  as  (they  are  used). 

28.  A  vessel  filled  with  water,  for  the  purpose  of 
sipping,  shall  be  appropriated  to  (the  use  of)  each 
(person). 

29.  He  who  has  been  initiated  (to  the  performance 
of  a  sacrifice  shall)  keep  the  (following)  vows  : 

30.  Let  him  not  proclaim  the  guilt  of  other  men; 
let  him  not  become  angry ;   let  him  not  weep ;   let 
him  not  look  at  urine  and  ordure. 

31.  If  he  has  looked  at  any  unclean  (substance), 
he  mutters  (the  verse), '  Unrestrained  is  the  internal 

23.  For  the  seats  of  the  priests  and  the  other  persons  named 
in  this  and  the  following  rules,  see  Professor  Haug's  plan,  and 
Dr.  Hillebrandt's  Altindische  Neu  und  Vollmondopfer,  p.  190. 

24.  '  The  northern  .Srom  of  the  Vedi,  i.  e.  the  north-western 
corner  of  the  Vedi.' — Govinda. 

31.  Taittirtya  Sawhitd  III,  1,1,2,  where  the  rule  also  is  given. 
M.  alone  adds  another  Sutra,  the  text  of  which  is  corrupt.  But  it 
ended  with  the  mantra  undattr  balaaz  dhatta,  &c.  Taitt.  S.  ibid.  3. 

O    2 


196  BAUDHAYANA.  I,  8,  16. 

organ,  wretched  (my)  eye-sight;  the  sun  is  the  chief 
of  the  (heavenly)  lights  ;  O  Dlksha,  do  not  forsake 
me!' 

PRASNA  I,  ADHYAYA  8,  KAJVZ>IKA  16. 

1.  There  are  four  castes  (varwa,  viz.)  Brahmawas, 
Kshatriyas,  VaLsyas,  and  .Sudras. 

2.  (Males)  belonging  to  them  (may  take)  wives 
according  to  the  order  of  the  castes,  (viz.)  a  Brah- 
ma wa  four, 

3.  A  Kshatriya  three, 

4.  A  VaLrya  two, 

5.  A  6udra  one. 

6.  Sons  begotten  on  (wives)  of  equal  or  of  the 
next  lower   castes  (are   called)  Savarwas  (of  equal 
caste). 

7.  (Those  born)  of  (wives)  of  the  second  or  third 
lower    castes    (become)    AmbashMas,    Ugras,   and 
Nishadas. 

8.  Of  females  wedded  in  the  inverse  order  of  the 
castes    (are    born)    Ayogavas,    Magadhas,   Vamas, 
Kshattrzs,  Pulkasas,  Kukku/akas,  Vaidehakas,   and 


9.  An  Ambash//£a  (begets)  on  a  female  of  the 
first  (caste)  a  6Vapaka, 

10.  An  Ugra  on  a  female  of  the  second  (caste) 
a  Vai^a, 

11.  A  Nishdda  on  a  female  of  the  third  (caste) 
a  Pulkasa. 

16.  i.  Vasish/^a  II,  i.  2-5.  Vasish/yfa  I,  24-25. 

6.  Gautama  IV,  16.  7.  Vasish/tfa  XVIII,  8. 

8-12.  Vasish/tfa  XVIII,  1-6  ;  Gautama  IV,  17-21.  In  the  I.  O. 
copy  of  the  commentary  there  is  a  break,  which  extends  from 
Sutra  8  to  the  beginning  of  Adhyaya  10. 


T>9>  17-  CASTES. 


12.  In  the  contrary  case  a  Kukku/aka  (is  pro- 
duced). 

13  .....     .....     ..... 

14  .............  '..'.! 

15  ................ 

16.  Now  they  quote  also  (the  following  verse): 
'  But  those  sons  whom  an  uninitiated  man  begets, 
the  wise  call  Vratyas,  who  are  excluded  from  the 
Savitr!  ;  (that  is  a  rule  which  refers)  in  an  equal 
manner  to  the  three  (highest)  castes.' 

* 

PRASNA  I,  ADHYAYA  9,  KANDIK&  17. 

1.  The  Rathakara  (carpenter),   the   AmbashMa, 
the  Suta  (charioteer),  the  Ugra,  the  Magadha,  the 
Ayogava,  the  Varna.,,  the  Kshattf*',  the  Pulkasa,  the 
Kukku/a,  the  Vaidehaka,  the  ./Tattdala,  and  so  forth, 

2.  Among  these,  sons  of  equal  caste  (spring)  from 
women  of  equal  caste. 

3.  A  Brahma#a  (begets)  on  a  female  of  the  Ksha- 
triya  caste  a  Brahma«a,  on  a  female  of  the  Vaijya 
caste  an  AmbashAfca,  on  a  female  of  the  .Sftdra  caste 
a  Nishada, 

4.  (According  to)  some  a  Pararava. 

13-15.  The  text  of  the  three  Sfctras  is  exceedingly  corrupt,  and 
the  Telugu  copy  of  the  commentary  affords  no  help.  It  is,  how- 
ever, clear  that  the  passage  left  out  contained  something  which 
corresponded  to  Gautama  IV,  22-23,  and  treated  of  the  possibility 
of  raising  persons  of  a  lower  caste  to  a  higher  one  by  intermarriages 
continued  for  five  or  seven  generations.  The  reading  of  K.,  which 
perhaps  is  the  best,  will  show  this  :  '  nishadena  nisbldy&d  &  pa«- 
foma^gatiT.  bhavanti  tarn  upanayet  shashMaw  yi^ayet  saptamo  'vi- 
kr/'ta^isama/Hgito  sap  tarn  aui^isama  ity  ekeshaax  saogna  kramewa 
nipatanti.' 

1  6.  Manu  X,  20. 

17.  1-2.  Manu  X,  26-27.  3-6-  See  above,  I,  8,  16,6-7. 


198  BAUDHAYANA.  1,9,17. 

5.  A  Kshatriya  (begets)  on  a  female  of  the  Vawya 
caste  a  Kshatriya,  on  a  female  of  the  .Sudra  caste  an 
Ugra. 

6.  A  Vai^ya  (begets)  on  a  female  of  the  .Sudra 
caste  a  Rathakara. 

7.  A  .Sttdra  begets  on  a  female  of  theValrya  caste 
a  Magadha,  on  a  female  of  the  Kshatriya  caste  a 
Kshatt^',  but  on  a  female  of  the  Brahma#a  caste 
a  .ATa»d&la. 

8.  A  Vai.rya  begets  on  a  female  of  the  Kshatriya 
caste  an  Ayogava,  on  a  female  of  the  Brahmawa 
caste  a  Suta. 

9.  If  among  these  an  AmbashMa  (male)  and  an 
Ugra  (female)  unite,  (their  son)  will  be  born  in  the 
direct  order  of  the  castes  (Anuloma). 

10.  If  a  Kshattn  (male)  and  a  Vaidehaka  (female) 
unite,  (their  son  will  be)  born  against  the  order  of 
the  castes  (Pratiloma). 

1 1.  An  Ugra  (begets)  on  a  female  of  the  Kshattrz: 
caste  a  6Vapaka, 

12.  A  Vaidehaka  on  a  female  of  the  Ambash/^a 
caste  a  Vai«a, 

13.  A   Nishada  on  a  female  of  the  ^udra  caste 
a  Pulkasa, 

14.  A  .Sudra  on  a  female  of  the  Nishada  caste 
a  Kukku/aka. 

1 5.  The  wise  declare  those  sprung  from  an  inter- 
mixture of  the  castes  to  be  Vratyas. 

7-8.  See  above,  I,  8, 16, 8. 

9-10.  I.e.  the  offspring  of  individuals  of  different  Anuloma 
castes  again  become  Anulomas,  and  the  offspring  of  individuals  of 
different  Pratiloma  castes,  Pratilomas. 

11-12.  Manu  X,  19. 

13-14.  See  above,  I,  8,  16,  11-12.  15.  Gautama  IV,  25. 


I.  10,  18.  THE  KING. 


199 


PRAS-NA  I,  ADHYAYA  10,  KAMDIKA  18. 

1.  Let  the  king  protect  (his)  subjects,  receiving  as 
his  pay  a  sixth  part  (of  their  incomes  or  spiritual 
merit). 

2.  Brahman,  forsooth,  placed  its  majesty  in  the 
Brahmawas,  together  with  (the  duties  and  privileges 
of)  studying,    teaching,  sacrificing   for   themselves, 
sacrificing  for  others,  liberality,  and  accepting  (gifts), 
for  the  protection  of  the  Vedas  ; 

3.  In  the  Kshatriyas  (it  placed)  strength,  together 
with  (the  duties  and  privileges  of)  studying,  sacri- 
ficing, liberality,  (using)  weapons,  and  protecting  the 
treasure  (and  the   life  of)  created  beings,  for  the 
growth  of  (good)  government  ; 

4.  In  the  VaLfyas  (it  placed  the  power  of  work), 
together  with  (the  duties   of)  studying,  sacrificing, 
liberality,  cultivating  (the  soil),  trading,  and  tending 
cattle,  for  the  growth  of  (productive)  labour. 

5.  On  the  6tldras  (it  imposed  the  duty  of)  serving 
the  three  higher  (castes). 

6.  For  (the  Veda  states), '  they  were  created  from 
the  feet  (of  Brahman)/ 


18.  i.  Vasish/^a  I,  42-44.  Learned  Brahma«as  do  not  pay 
taxes,  but  the  king  obtains  a  sixth  part  of  the  spiritual  merit  which 
they  acquire.  Hence  BaudhSyana  uses  the  general  term, '  a  sixth 
share.' 

2.  Vasish/^a  II,  13-14-  3-  Vasish/Aa  II,  15-17. 

4.  VasishA&a  II,  18-19.     The  words  'the  power  of  work'  are 
inserted  by  Govinda. 

5.  VasishMa  II,  20. 

6.  Rig-veda  X,  90, 12 ;  Taittiriya  Arawyaka  III,  12,  6. 


2OO  BAUDHAYANA.  I,  10,  18. 

7.  Let  (the  king)  choose  a  domestic  priest  (who 
shall  be)  foremost  in  all  (transactions). 

8.  Let  him  act  according  to  his  instructions. 

9.  Let  him  not  turn  back  in  battle. 

10.  Let  him  not  strike  with  barbed  or  poisoned 
(weapons). 

11.  Let  him  not  fight  with  those  who  are  in  fear, 
intoxicated,  insane  or  out  of  their  minds,  (nor  with 
those)  who  have  lost  their  armour,  (nor  with)  women, 
infants,  aged  men,  and  Brahma»as, 

1 2.  Excepting  assassins  (atatiyin)^ 

13.  Now  they  quote  also  (the  following  verse)  : 
*He  who  slays  an  assassin,  able  to  teach  (the  Veda) 
and  born  in  a  (noble)  family,  does   not  (incur)  by 
that  (act  the  guilt  of)  the  murderer  of  a  learned 
Brahma»a ;  (in)  that  (case)  fury  recoils  upon  fury.' 

14.  The  duty  on  goods  imported  by  sea  is,  after 
deducting  a  choice  article,  ten  Pa^as  in  the  hundred. 

15.  Let    him    also    lay  just    (duties)    on    other 
(marketable  goods)  according  to  their  intrinsic  value 
without  oppressing  (the  traders). 


7.  Vasish/Aa  XIX,  3—6.    Govmda  explains  sarvatodhuram,  'fore- 
most in  all/  by  sarva^wam, '  omniscient.' 

8.  VasishMa  I,  40-41.     The  rule,  of  course,  refers  primarily  to 
advice  in  spiritual  matters. 

9.  Gautama  X,  1 6.  10.  ManuVII,  90. 
n.  Gautama  X,  1 8.     The  meaning  is  that  such  persons  shall 

not  be  slain  in,  battle. 

12-13.  Vasish/Aa  III,  18. 

14.  I  take  this  to  mean  that  the  king  may  take  one  article  which 
particularly  pleases  him  out  of  each  consignment,  and  impose  on 
the  rest  an  ad  valorem,  duty  of  ten  per  cent.  Regarding  the  tribute 
in  kind  to  be  paid  to  Indian  kings  by  foreign  merchants,  see  Peri- 
plus  maris  Erythraei,  par.  49. 

1.5.  Vishmi  III,  29-30.    Govinda  interprets  anupahatya/ without 


T,  10,  19.  THE   KING  |    CRIMINAL  LAW.  2OI 

1 6.  Let  the    king   guard   the   property  of  men 
belonging  to  a  non-Brahmanical  caste,  the  owner 
of  which  has  disappeared,  during  a  year,  and  after- 
wards take  it  (for  himself). 

17.  A  Brahma^a,  forsooth,  shall  not  suffer  cor- 
poral punishment  for  any  offence. 

18.  In  case  (a  Brahmawa)  has  slain  a  Brahmawa, 
has  violated  his  Guru's  bed,  has   stolen   the  gold 
(of  a  Brahmawa),  or  has  drunk  (the  spirituous  liquor 
called)  Sura,  (the  king)  shall  cause  to  be  impressed 
with  a  heated  iron  the  mark  of  a  headless  trunk, 
a  female  part,  a  jackal,  (or)  the  sign  of  a  tavern 
on  the  forehead  (of  the  offender)  and  banish  him 
from  his  realm. 

19.  If  a  Kshatriya  or  (a  man  of  any)  other  (lower 
caste)  has  murdered  a   Brahmawa,  death  and   the 
confiscation  of  all  his  property  (shall  be  his  punish- 
ment). 

20.  If  those  same  (persons)  slay  men  of  equal  or 
lower  castes,  (the  king)  shall  fix  suitable  punishments 
in  accordance  with  their  ability. 

PRA^NA  I,  ADHYAYA  10,.  KAMVDIKA  19. 
i.  For  slaying  a  Kshatriya  (the  offender)  shall 

oppressing  the  traders,'  by  'without  deducting  (anuddhr/'tya)  a 
choice  article.' 

1 6.  VasishMa  XVI,  19-20.     As  stated  above,  I,  5,  n,  15.  the 
king  must  not  take  the  property  of  a  Brahmana. 

17.  Vishnu V,  a.     'Corporal  punishment,1  i.e.  capital  punish- 
ment, mutilation,  &c.,  except  branding.  ^ 

18.  Vishnu  V,  3-7.  19,  Apastaraba  II,  10,  27, 16. 
20.  VasishMa  XIX,  9.     '  Those  same  persons,'  i.  e.  Kshatriyas, 

Vairyas,  or  -Sfldras. 

19.  i.  Apastamba  I,  9,  24,  i.     Govinda  explains  vairaniryata- 


2O2  BAUDHAYANA.  I,  10,  19. 

give  to  the  king  one  thousand  cows  and  besides 
a.  bull  in  expiation  of  his  sin, 

2.  For  (slaying)  a  Vai^ya  one  hundred  cows,  for 
(slaying)  a  6ftdra  ten ;  and  a  bull  (must  be)  added 
(in  each  case). 

3.  (The  punishment  for)  the  murder  of  a  woman 
— excepting  a   (Brahmaw!)  who   had   bathed   after 
temporary  uncleanness — and  for  the  destruction  of 
a  cow  have  been  explained  by  the  (rule  regarding 
the)  murder  of  a  .Sudra. 

4.  If  he  has  slain  a  milch-cow  or  a  draught-ox, 
he  shall  perform  a  A^andrayawa  (lunar  penance)  after 
(paying  the  prescribed  fine). 

5.  The  (punishment  for  the)  murder  of  a  (Brah- 
ma^l)  who  had  bathed  after  temporary  uncleanness 
has   been   explained    by   (the  rule   regarding)   the 
murder  of  a  Kshatriya. 

6.  For   killing  a  flamingo,  a  Bhasa,  a  peacock, 
a  Brahma^t  duck,  a  Pra/£alaka,  a  crow,  an  owl,  a 
frog,  a  musk-rat,  a  dog,  (the  large  ichneumon  called) 
Babhru,  a  common  ichneumon,  and   so  forth,  (the 
offender  shall  pay)  the  same  (fine)  as  (for  the  murder 
of)  a  .5udra. 

7.  In  order  to  gain  the  good  opinion  of  men, 
a  witness  shall  give   evidence  in  accordance  with 
what  he  has  seen  or  heard. 

nartham  in  two  ways:  i.  in  expiation  of  his  sin;  2.  in  order  to 
remove  the  enmity  of  the  relatives  of  the  murdered  man.  He  adds 
all  these  punishments  are  really  penances  (pr&yaj£ittas)  to  be 
imposed  by  the  king.  Apastamba  has  these  Sutras  in  the  section 
on  penances. 

2.  Apastamba  I,  9,  24,  2-4. 

3.  Apastamba  I,  9,  24,  5  ;  I,  9,  26,  i. 

5.  VasishMa  XX,  34,  37.  6.  Apastamba  I,  9.  35, 13. 

7.  VishwuVIII,  13-14. 


I,  10,  19.  WITNESSES.  2O3 

8.  Of  injustice  (in  decisions)  one  quarter  falls  on 
the  party  in  the  cause,  one  quarter  on  his  witnesses, 
one  quarter  on  all  the  judges,  and  one  quarter  on 
the  king. 

But  where  he  who  deserves  condemnation  is  con- 
demned, the  king  is  guiltless  and  the  judges  free 
from  blame ;  the  guilt  falls  on  the  offender  (alone). 

9.  (Therefore)  a  wise  man  should  ask  an  appointed 
witness  in  the  following  manner : 

10.  '  The  merit  which  thou  hast  acquired  in  the 
interval  between  the  night  in  which  thou  wast  born 
and  that  in  which  thou  wilt  die,  all  that  will  go  to 
the  king,  if  thou  speakest  an  untruth.' 

11.  'A  witness  who  speaks   falsely,  slays   three 
fathers  and  three  grandfathers  and  seven  (descend- 
ants), both  the  born  and  the  unborn.' 

12.  'By  false  testimony  concerning  gold  he  kills 
three  ancestors  ;  by  false  testimony  regarding  (small) 
cattle  he  kills  five ;  by  false  testimony  concerning 
kine  he  kills  ten/ 

1  He  kills  a  hundred  by  false  evidence  regarding 
horses,  (and)  a  thousand  by  false  evidence  con- 
cerning a  man.  A  witness  who  speaks  falsely, 
destroys  the  whole  (world)  by  false  evidence  con- 
cerning land.' 

8.  Manu  VIII,  18-19. 

9.  I  read,  with  the  Telugu  copy  of  the  commentary,  sakshiwaw 
tvevam  uddish/am.     All  the  MSS.  of  the  text  and  C.  I.  read  sak- 
shi»aw  daivam  uddish/am.     Govinda's  explanation,  adhuna"  nir- 
dish/an  s£kshi«a  evam  pnfttted  iti  padanvaya^, '  the  construction 
of  the  words  is,  "let  him  now  ask  the  appointed  witnesses  in  the 
following  manner," '  agrees  with  the  reading  adopted. 

10.  VasishMa  XVI,  32-33. 

11.  ' Three  fathers  and  three  grandfathers,'  i.e.  seven  ancestors. 

12.  Vasish/fa  XVI,  34.      Regarding   the   explanation   of  the 


2O4  BAUDHAVANA.  I,  10,  19. 

13.  (Men  of)  the  four  castes  (varwa)  who  have 
sons  may  be  witnesses  excepting  .Srotriyas,  the  king, 
ascetics,   and   those   who   are   destitute   of   human 
(intellect). 

14.  If  (the  witness  rightly)  recollects  (the  facts  of) 
the  case   (he  will  receive)  commendation  from  the 
most  eminent  men. 

15.  In  the  contrary  case  (he  will)  fall  into  hell. 

1 6.  Let  him  (who  has  given  false  evidence),  drink 
hot  milk  during  twelve  (days  and)  nights  or  offer 
burnt  oblations  (reciting)  the  Kushma^/a  (texts). 

words  'he  kills,'  see  ManuVIII,  97,  and  Haradatta  on  Gautama 
XIII,  14. 

13.  Vasish/Aa  XVI,  28-30.     The  text  has  ra^anya,  'members 
of  the  royal  family.'     feut  the  parallel  passages  of  other  Dharma- 
sutras,  e.  g.  Vishwu  VIII,  2,  make   it  probable  that  the   king  is 
meant. 

14.  Apastamba  II,  n,  29,  10.     Govinda  takes  the  Sutra  dif- 
ferently.    His  commentary  runs  as  follows  :  sakshidvaye  sati  rftgna. 
tatpurushalr  £a  kiaa  kartavyam  ity  ata  aha  11  smn'tau  pradhanataA 
pratipattiA  II  pradhdnyatas  taponirdish/avidyddibhi^  t  tadva^anat  pra- 
tipattir  nij^ayaA  kSrya  ityadhyahara^  kSrya^  II    'What   shall  the 
king  and  his  officers  do,  if  there  are  two  witnesses  ?     In  order  to 
answer  this  question  he  says :  "  On  recollection,  according  to  pre- 
eminence, reliance."     According  to  pre-eminence,,  i.  e.  on  account 
of  austerities,  (being)  appointed  (as  a  witness),  learning  and  the 
like ;  in  accordance  with  the  evidence  of  such  person's  conviction, 
L  e.  the  decision  must  be  made.     The  latter  word  has  to  be  under- 
stood.'    Govinda  then  goes  on  to  quote  Manu  VIII,  73. 

15.  Apastamba  II,  1 1,  29,  9.    Govinda  and  M.  read  kartr/patyam 
for  kartapatyam,  the  reading  of  the  Dekhan  and  Gujarat  MSS. 
The  explanation  of  the  former  term  is  said  to  be  doshaA,  '  sin.' 
Regarding  the  ancient  word  kartapatya,  which  Govinda  and  the 
writer  of  M.  have  not  understood,  see  Haradatta  on  Apastamba 
I,  2,  5,  j. 

1 6.  In  accordance  with  his  explanation  of  Sdtra  14,  Govinda 
thinks  that  this  penance  is  to  be  performed  by  the  king  and  the 
judges  in  case  they  fail  to  weigh  the  evidence  properly.    But 


I,  II,  20.  MARRIAGE.  205 


PRASNA  I,  ADHYAYA  11,  KAMDIKA  20. 

1.  (There  are)  eight  marriage-rites. 

2.  If  (the  father)  gives  (his  daughter)  to  a  student 
(who  has  not  broken  his  vow  of  chastity  and)  who 
asks  for  her,  after  fully  enquiring  into  his   learn- 
ing  and   character,  that  (is)  the   rite   of  Brahman 
(brahma). 

3.  If  (the  father  gives  his  daughter  away)  after 
clothing  her  and  decking  her  with  ornaments,  (say- 
ing) '  That  (is  thy  wife),  fulfil  the  law  (with  her),' 
that  (is)  the  rite  of  Pra^pati  (pr%ipatya). 

4.  If  (the  bridegroom)  after  offering  the  first  burnt 
oblation   of  parched    grain   (receives    the   maiden) 
for  a  bull  and  a  cow,  that  is  the  rite  of  the  /fo'shis 
(arsha). 

5.  If  (a  maiden  is  given)  to  an  officiating  priest 
within  the  sacrificial  enclosure,  while  the   presents 
are  being  taken  away,  that  (is)  the  rite  of  the  gods 
(daiva). 

according  to  ManuVIII,  106,  Vishmi  VIII,  16,  the  oblations  with 
the  Kushma»</as  (Taitt.  Ar.  X,  3-5)  are  to  be  offered  for  uttering 
in  evidence  a  venial  falsehood.  That  is,  no  doubt,  here,  too,  the 
real  meaning. 

20.  t.  Vishmi  XXIV,  17. 

2.  Vasish/^a  I,  30.    The  word  brahmaMrin  has,  no  doubt,  as 
Govinda  too  contends,  been  used  in  the  double  sense  of '  a  student 
of  the  Veda '  and  '  chaste.' 

3.  Vish/m  XXIV,  22. 

4.  Vasish//fca  I,  32.     '  After  the  first  of  the  burnt  oblations  of 
parched  grain,  which  are  prescribed  for  weddings,  has  been  offered, 
the  bridegroom  shall  give  to  him  who  has  power  over  the  maiden 
a  bull  and  a  cow,  and  receive  them  back  together  with  the  (bride).' — 
Govinda. 

5.  VasishMa  I,  31.     According  to  this  rule  the  damsel  is  given 


2O6  BAUDHAYANA.  I,  n,  20. 

6.  The  union  of  a  lover  with  a  loving  damsel  (is 
called)  the  rite  of  the  Gandharvas  (gdndharva). 

7.  (If  the  bridegroom  receives  the  maiden)  after 
gladdening  (the  parents)  by  money,  (that  is)  the  rite 
of  the  Asuras  (asura). 

8.  (If  the  maiden  is  wedded)  after  being  forcibly 
abducted,    (that    is)    the    rite    of    the    Rakshasas 
(rikshasa). 

9.  If  one  has  intercourse  with  (a  maiden)  who  is 
sleeping,  intoxicated,  or  out  of  her  senses  (with  fear 
or  passion  and  weds  her  afterwards,  that  is)  the  rite 
of  the  Pisa>£as  (palra^a). 

10.  Among  these  (eight  rites)  the  four  first  (named) 
are  (lawful)  for  a  Brahma#a.  Among  these  also  each 
earlier  named  is  preferable. 

II-  Among  the  (four)  later  (named  rites)  each 
succeeding  one  is  more  sinful  (than  the  preceding 
ones). 

12.  Among  these  the  sixth  and  the  seventh  agree 
with  the  law  of  the  Kshatriyas.  For  power  is  their 
attribute. 


as  part  of  the  sacrificial  fee  (dakshi«S)  to  one  of  the  priests  after 
a  sacrifice  has  been  completed.  Govinda  adds  that  the  recipient 
has  to  accept  the  gift  with  the  six  mantras,  'pra.g'Spati  stiiy&m 
yara^,'  Taitt.  Brahma«a  II,  4,  6,  5.  In  his  commentary  on  the 
passage  Saya»a  makes  the  same  statement.  Govinda  adds  that  in 
this  case  as  well  as  in  those  mentioned  in  the  following  Sutras  the 
regular  marriage  ceremony  must  be  performed  later. 

6.  Vasish//5a  I,  33.  7.  VasishMa  I,  35. 

8.  Vasish/fta  I,  34.  9.  Vishmi  XXIV,  26. 

10.  Vishmi  XXIV,  27. 

12.  Vishmi  XXIV,  28;  Vasish/Aa  I,  29,  34.  The  meaning  of 
the  last  clause  is  that  as,  according  to  1, 10, 18,  3,  Brahman  placed 
power  in  the  Kshatriyas,  they  may  adopt  marriage  rites  by  which 
a  disregard  of  conventionalities  or  strength  is  displayed. 


MARRIAGE.  2O/ 

13.  The  fifth   and   the    eighth   (are  lawful)  for 
Vaityas  and  »Sudras. 

14.  For  Vaisyas  and  .Sudras  are   not  particular 
about  their  wives, 

1 5.  Because  they  are  allowed  (to  subsist  by  such 
low  occupations  as)  husbandry  and  service. 

1 6.  Some  recommend  the  Gandharva  rite  for  all 
(castes),  because  it  is  based  on  (mutual)  affection. 


PRASNA  I,  ADHYAYA  11,  KAJVDIKA  21. 

1.  The  Veda  declares, '  The  quality  of  the  offspring 
depends  on  the  quality  of  the  marriage  rite.' 

2.  Now  they  quote  also  (the  following  verses) : 
1  It  is  declared  that  a  female  who  has  been   pur- 
chased for  money  is  not  a  wife.     She  cannot  (assist) 
at  sacrifices  offered  to  the    gods    or  the    manes. 
K&yapa  has  stated  that  she  is  a  slave.' 

13.  'I.e.  the  fifth  for  Vairyas  and  the  eighth  for  .Sudras.' — 
Govinda. 

14.  'Those  whose  spouse,  i.e.  wife,  is  not  restrained,  i.e.  not 
fixed  by  rule,  are  called  not  particular  about  their  wives.    The 
meaning  is  that  there  is  oneness  (dSreshvaikyam)  with  respect  to 
wives,  that  fixed  rules  regarding  them  there  are  none  {niyamas 
tesha/w  na  bhavati).' — Govinda. 

15.  '"Husbandry"  includes  also  trade  and  the  like.     Because 
those  two  (castes)  are  permitted  to  pursue  low  occupations,  there- 
fore their  marriage  rites  are  of  the  same  description.     That  is 
what  the  author  intends  to  say.' — Govinda. 

21.  i.  Apastamba  II,  5, 12,  4. 

2.  Vasish/Aa  I,  36-38.  Govinda  inserts  after  the  words  'Now 
they  quote  also/  two  Sutras  in  prose :  i . '  Ten  virtuous  sons  and 
daughters  (spring)  from  a  Daiva  marriage,  ten  from  a  Pra^apatya 
marriage.  It  is  declared  in  the  Veda  that  the  son  of  a  wife  wedded 
according  to  the  Brahma  rite  (sanctifies)  ten  ancestors,  ten  de- 
scendants, and  oneself.'  2.  '  The  power  of  learning  the  Veda  also 


2O8  BAUDIlAYANA.  T,  u,  21. 

3.  '  Those  wicked   men  who,  seduced  by  greed, 
give   away  a   daughter  for   a  fee,  who  (thus)  sell 
themselves   and  commit   a  great  crime,  fall  (after 
death)  into   a   dreadful   place   of  punishment   and 
destroy  their  family  down  to  the  seventh  (genera- 
tion).    Moreover  they  will  repeatedly  die  and  be 
born  again.     All  (this)  is  declared  (to  happen),  if 
a  fee  (is  taken).' 

4.  On  the  day  of  the  full  moon,  on  the  eighth  day 
(of  each  half  month),  on  the  day  of  the  new  moon, 
on  the  appearance  of  a  meteor,  on  the  occasion  of 
an  earthquake,  on  visiting  a  burial-ground,  and  on 
the  death  of  the  king  of  the  country,  of  a  6rotriya 
or  of  one  who  has  the  same  Guru  (satlrthya),  the 
study  of  the  Veda  must  be  discontinued  for  a  day 
and  a  night. 

5.  (The  study  of  the  Veda  must  be  interrupted) 
while  (a  strong)  wind  (blows),  a  foul  smell  (is  per- 
ceptible), or  hoar-frost  (lies  on  the  ground),  when 
dancing   (is   going   on),  and   while   the   sounds   of 
singing,  musical    instruments,  weeping,  or    of   the 
Saman  (melodies  are  audible). 

6.  When  thunder,  lightning,  and  rain  come  toge- 
ther, (the  interruption  shall  last)  three  days  except 
in  the  rainy  season. 

belongs  to  such  sons.'  None  of  my  MSS.  of  the  text  has  these 
words,  and  they  are  suspicious,  because  the  phrase  '  Now  they 
quote  also'  usually  precedes  verses  only.  The  Dekhan  and 
Gujarat  MSS.,  except  K.,  omit  these  and  the  next  Sutra  too. 

4.  Vasish/Aa  XIII,  22,  32-35;  Vishmi  XXX,  23.     Govinda  ex- 
plains agnyutpdta,  *  on  the  appearance  of  meteor/  by  '  if  a  fire 
breaks  out  in  the  village.' 

5.  Vasish/>4a  XIII,  17,  30;  Vishmi  XXX,  7,  13  ;  Apastamba  I, 

•3»"»3*J  !>  3.i«>»  11- 

6.  Gautama  XVI,  41. 


I,  II,  21.  VEDA-STUDY. 


2O9 


7.  In  the  rainy  season,  too,  (the  reading  must  be 
interrupted)  until  the  same  hour  of  the  (next)  day 
or  night,  (if  thunder  and  lightning  come  together), 
not  on  account  of  rain. 

8.  If  (he  has)  received  anything  or  dined  on  the 
occasion  of  a  sacrifice  in  honour  of  the  manes,  (he 
shall  not  read)  during  the  remainder  of  the  day, 

9.  (Nor)  after   meals  until  (the   food)  has   been 
digested. 

10.  For  the  hand  of  a  Brahmawa  is  his  mouth, 
n.  Now  they  quote  also  (the  following  verse): 

1  According  to  the  revealed  texts  there  is  no  differ- 
ence whether  one  has  eaten  or  received  (a  present 
at  a  6raddha).' 

12.  (A  student  shall  discontinue  the  study  of  the 
Veda)  during  three  days  in  case  his  father  has  died. 

13.  'Of  two  kinds,  forsooth,  is  the  virile  energy 
of  a  famous  Brahmawa  who  is  learned  in  the  Vedas, 
(that  which  resides)  above  the  navel  and  the  other 
(that  resides)  below  the  navel.    Through  that  which 


7.  Govinda  takes  ahoratraycxr  £a  tatkalam  to  mean  until  the  end 
of  the  day  or  night. 

8.  VasishMa  XIII,  15.     Govinda  adds  that  the  recitation  must 
be  stopped  as  soon  as  the  invitation  to  a  .Sraddha  is  received. 

9.  Vasish/Aa  XIII,  31. 

10.  Vasish//5a  XIII,  16.    The  word  'for'  used  in  this  Sutra 
gives  the  reason  for  the  rule  in  Sutra  8. 

1 2.  '  This  (rule)  refers  to  a  student  who  has  not  returned  home. 
But  on  one  who  has  returned  home  it  is  obligatory  to  interrupt 
the  Veda-study  until  he  becomes  pure.     Here  he  calls  the  sub- 
teacher  (upadhySya)  "  father,"  because  he  gives  the  Veda.   For  (an 
interruption  of)  twelve  days'  duration  is  prescribed  on  (the  death  of) 
a  real  father  (by  the  Sutra);  "  on  the  death  of  the  mother,  the  father, 
and  the  teacher  twelve  days." ' — Govinda. 

13.  Vasish/Aa  II,  5.     This  Sutra  is  intended  to  show  how  the 


2IO  BAUDHAYANA.  I,  II,  21. 

(resides)  above  the  navel,  his  offspring  is  produced 
when  he  initiates  Brahmawas,  when  he  teaches  them, 
when  he  causes  them  to  offer  sacrifices,  when  he 
makes  them  holy.  All  these  are  his  children.  But 
through  that  which  resides  below  the  navel  the 
children  of  his  body  are  produced.  Therefore  they 
never  say  to  a  .Srotriya  who  is  versed  in  the  Vedas, 
'  Thou  art  destitute  of  offspring.' 

14.  '  Therefore  a  Brahma^a  has  two  names,  two 
mouths,  two  kinds  of  virile  energy,  and  two  births.' 

15.  (Let  him  discontinue  the  recitation  of  the 
Veda)  as  long  as  he  is  within  hearing  or  sight  of 
•Sftdras  and  Apapatras. 

1 6.  When  at  night  the  howl  of  a  solitary  jackal 
is  heard,  he  shall  not  study  until  he  has  slept. 

1 7.  Let  him  not  study  in  the  evening  and  morn- 
ing twilights  nor  on  the  Parva-days. 

1 8.  He  shall  not  eat  meat  nor  approach  his  wife 
(on  those  days). 

19.  It  is    declared    in   the  Veda,  'For  on  the 
Parva-days   the  Rakshasas   and  the   Pi-ra/fcas   roam 
about  (in  order  to  injure  men).' 

20.  And  on  (the  appearance  of)  other  omens  and 
portents   (he    shall  not  repeat  the  Veda),   except 
mentally,  during  a  day  and  a  night. 

TJpSdhysiya  can  be  called  a  father.  Gdvinda  states  that  the  pre- 
cise meaning  of  anti&lna,  '  versed  or  learned  in  the  Veda,'  is  '  one 
who  knows  the  Veda,  its  meaning,  and  the  Angas.'  See  also 
Baudhayana  Grrhya-sutra  1, 10,  5. 

^15.  VasishMa  XVIII,  ra.  Regarding  the  term  Apapatras,  see 
Apastamba  I,  i,  3,  25  note. 

1 6.  Apastamba  I,  3, 10, 17. 

17.  Vasish/Aa  XIII,  22.     The  explanation  of  the  term  Parva- 
day  is  given  below,  Sfitra  22. 

1 8.  Vishmi  LXIX,  i. 


n'  T»  r-  PENANCES.  211 

21.  The  mental  recitation  of  the  Veda  must  also 
be  interrupted  on  births  and  deaths  (occurring  in 
the  family). 

22.  Now  they  quote  also  (the  following  verse): 
4  The   eighth   day  destroys   the   teacher,  the  four- 
teenth   destroys   the   pupil,  the   fifteenth   destroys 
learning ;  therefore  let  him  avoid  (studying  the  Veda) 
on  the  Parva-days/ 


PRASNA  II,  ADHYAYA  1,  KAYDIKA  1. 

1.  Now,   therefore,   the    penances   (will    be    de- 
scribed). 

2.  The  murderer  of  a  learned  Brahmawa  (shall 
practise  the  following  vow)  during  twelve  years : 

3.  Carrying  a  skull  (instead  of  a  disk)  and  the 
foot  of  a  bedstead  (instead  of  a  staff),  dressed  in  the 
hide  of  an  ass,  staying  in  the  forest,  making  a  dead 
man's  skull  his  flag,  he  shall  cause  a  hut  to  be  built 
in  a  burial-ground  and  reside  there ;  going  to  seven 
houses  in  order  to  beg  food,  while  proclaiming  his 
deed,  he  shall  support  life  with  what  (he  gets  there), 
and  shall  fast  if  he  obtains  nothing ; 

4.  Or  he  may  offer  a  horse-sacrifice,  a  Gosava,  or 
an  Agnish/ut ; 

22.  Vish»u  XXX,  29-30.  In  accordance  with  the  practice 
usual  in  Vedic  works  the  best  MSS.  of  the  text  repeat  the  begin- 
ning of  each  Ka«<fik£  at  the  end  of-the  Pr&ma,  giving  the  last  first 

1.  2-3.  Gautama  XXII,  4-6;  Vishmi  L,  1-3,  15.  The  ex- 
pression '  staying  in  the  forest'  means  that  the  sinner  shall  not 
stop  in  the  village  or  the  fields  during  the  day-time,  but  live  in  some 
uncultivated  tract  in  the  neighbourhood. 

4.  Gautama  XIX,  9-10.  The  Gosava  sacrifice  is  an  Ekaha; 
see  Kdtyayana  .Srauta  Sutra  XXII,  n,  3. 

P  2 


212  BAUDHAYANA.  II,  i,  i. 

5.  Or  he   may  bathe  (with  the   priests)  on  the 
completion  of  a  horse-sacrifice  (offered  by  somebody 
else). 

6.  Now  they  quote  also  (the  following  verses) : '  He 
who  unintentionally  slays  a  Brahrnawa  becomes  sinful 
according  to  the   sacred  law.     The   sages   declare 
that  he  may  be  purified  (if  he  did  it)  unintentionally. 
But  no  expiation  is  found  for  a  wilful  murderer.' 

7.  'He  who  has  raised  his  hand  (against  a  Brah- 
ma/za),  shall  perform  a  Y^rikkhr-A.  penance,  an  Atikrz/£- 
y&^ra  penance  if  he  strikes,  a  Krz&fchra.  and  a  K&n- 
drayawa  if  blood  flows.     Therefore  let  him  neither 
raise  his  hand  nor  cause  blood  to  flow.' 

8.  (For  killing)  a   Kshatriya  (he  shall  keep  the 
normal  vow  of  continence)  during  nine  years, 

9.  (For  killing)  a  VaLsya  during  three  (years), 

10.  (For  killing)  a  ^udra  during  one  year, 

11.  Likewise  for  killing  a  woman. 

12.  (The  penance  for  killing)  a  woman  who  has 
bathed  after  temporary  uncleanness   (is)  the  same 
(as  that)  for  (the  murder  of)  a  Brahmawa. 

5.  Gautama  XXII,  9.  6.  Manu  XI,  90. 

7.  Ya^wavalkya  III,  293.  Regarding  the  penances  named,  see 
Vasish/$a  XXI,  20,  XXIV,  1-2,  XXIII,  45,  and  below,  II,  i,  2,  38, 
IV,  5,  6. 

8-10.  Vasish/^a  XX,  31-33.  The  words  'shall  keep  the  normal 
vow  of  continence'  have  been  inserted  in  accordance  with  Go- 
vinda's  explanation,  which  apparently  is  based  on  Gautama  XXII, 
14.  But  it  is  also  possible  that  Baudhayana,  like  Vishmi  (L,  15) 
and  others,  may  have  intended  murderers  of  Kshatriyas,  Vai-ryas, 
&c.,  too,  to  perform  the  penance  prescribed  above,  Sutra  4,  only 
for  shorter  periods. 

11.  Gautama  XXII,  17.     Govinda  is  of  opinion  that  the  word 
£a,  'likewise,'  is  intended  to  include  'worthless'  Kshatriyas  and 
Vai-yyas. 

12.  Vasish//5a  XX,  34-35. 


II,  I,  I.  PENANCES.  213 

13.  He  who  has  defiled  the  bed  of  a  Guru  shall 
place  himself  on  a  heated  iron  bed, 

14.  Or  embrace  a  red  hot  image  (of  a  woman), 

15.  Or  cutting  off  his   organ  together  with  the 
testicles  and  holding  them  in  his  joined  hands,  he 
shall  walk  towards  the  south-west  until  he  falls  down 
(dead). 

1 6.  A  thief  shall  go  to  the  king  with  flying  hair, 
carrying  on  his  shoulder  a  club  of  Sindhraka  wood 
(and  say),  '  Strike  me  with  that.'     (Then  the  king) 
shall  strike  him. 

17.  Now  they  quote  also  (the  following  verses) : 
4  A  thief  shall  go  to  the  king  carrying  a  club  on  his 
shoulder  (and  say  to  him),  '  Punish  me  with  that, 
O  king,  remembering  the  duty  of  Kshatriyas,' 

*  Whether  he  be  punished  or  be  pardoned,  the 
thief  is  freed  from  his  guilt.  But  if  the  king  does 
not  punish  him,  that  guilt  of  the  thief  falls  on  him.' 

1 8.  If  he  has  drunk  (the  spirituous  liquor  called) 
Suri,   he    shall   scald   himself  to    death   with   hot 
(liquor  of  the)  same  (kind). 

19.  For  unintentionally  drinking  (Sura),  he  shall 
perform  Y^rikkhra.  penances  during  three  months  and 
be  initiated  again, 

20.  And  (on  this  second  initiation)  the  cutting  (of 

13-15.  Gautama  XXIII,  8-to ;  Vasish/^a  XX,  13, 14. 

1 6.  Vasish/4a  XX,  41.     'A  thief,'  i.  e.  one  who  has  stolen  gold 
from  a  Brahmawa. 

17.  Apastamba  I,  9,  2$,  4-5. 

1 8.  Vasish//fra  XX,  2 2.     Sura,  i.  e.  the  spirituous  liquor  extracted 
from  rice,  to   drink  which  is  considered  a  particularly  heinous 
crime.     Vasish/tfa  XX,  19,  and  loc.  cit 

19.  VasishMa  XX,  19. 

20.  Vish/m  LI,  5.     The  vows  and   restrictive   rules,   i.  e.   the 
Savitrya  vow,  begging,  &c. 


214  BAUDHAYANA.  II,  i,  I. 

the  hair  and  nails),  the  vows,  and  (the  observance 
of  the)  restrictive  rules  may  be  omitted. 

21.  Now  they  quote  also  (the  following  verses): 
'  A  Brahmawa,  Kshatriya,  or  Vai^ya  who  has  un- 
intentionally drunk  (the  spirituous  liquor  called) 
Varu^l  or  has  swallowed  urine  or  faeces  must  be 
initiated  a  second  time.' 

22:  '  But  he  who  drinks  water  which  has  stood 
in  a  vessel,  used  for  keeping  Surd,  shall  live  six 
days  on  milk  in  which  (leaves  of)  the  6ahkhapushpl 
plant  have  been  boiled.' 

23.  If  (a  pupil)  who  is  employed  by  his  teacher 
(on  some  errand)  meets  with  his  death,  (the  teacher) 
shall  perform  three  Y^rikkhra.  penances. 

24.  The   same   (penance)  is   prescribed   for   not 
finishing  (the  education  of  the  pupil). 

25.  If  a  student  assists  at  the  burial  of  anybody 
except  (at  that  of  his)  mother,  of  his  father,  or  of 
his  teacher,  he  must  begin  his  vow  afresh. 

26.  If  a  (student)  is  sick,  he  may,  at  his  pleasure, 
eat   all   the   fragments    of   his    teacher's    meal    as 
medicine. 

27.  He  may  physic  himself  with  any  (medicine) 
which  he  may  desire. 

21.  Vishmi  LI,  2-4.  22.  Vish/m  LI,  23. 

231  Vasish/fa  XXIII,  10. 

24.  '  Finishing  (the  education  of  the   pupil,  sawskr/lam),  i.  e. 
teaching  him  the  rules  of  purification,  of  conduct,  and  so  forth ; 
failing  (to  do)  that  (is  called)  not  finishing  (the  education  of  the 
pupil).    For  that  (omission)  the  same  (penance),  i.  e.  three  Krz&Wras 
(are  to  be) .performed.' — Govinda. 

25.  VasishMa  XXIII,  7-8.    '  Assists  at  a  burial  (javakarma),  i.  e. 
lays  out  a  corpse,  and  so  forth  (ala/»kara«adi),  or  carries  it  out, 
and  so  forth.'-^-Govinda. 

26.  Vasish/Aa  XXIII,  9,  and  note. 

27.  '  The  meaning  is  that  he  may  cure  himself  even  with  such 


TI>  r>  r-  PENANCES.  215 

28.  When  he  is  unable  to  move,  he  may  worship 
the  sun,  after  he  has  risen,  reciting  this  (Ri\a  verse)  : 
4  A  swan,  dwelling  in  purity.' 

29.  When  he  has  spent  his  manly  strength  in  the 
day-time,  let  him  thrice  drink  water  that  reaches  his 
heart,  reciting  the  verses  which  contain  the  word 
retas. 

30.  A  student  who  approaches  a  woman  (is  called) 
an  Avaklnzin, 

31.  Let  him  offer  an  ass  (in  the  place  of)  a  sacri- 
ficial animal. 

32.  The  sacrificial  meat-cake  (purod&ra.  shall  be 
offered)   to    Nirmi,    or   to    the    Rakshasas,   or    to 
Yama. 

33.  It  is  declared  in  the  Veda, '  The  piece  to  be 
eaten   by   the   sacrificer   (pra^itra,   shall  be   taken) 
from  the  organ  (of  the  animal) ;  and  the  (other)  por- 
tions shall  be  offered  in  water.' 

34.  '  Or  he  may  also  heap  (fuel)  on  the  fire  in  the 
night  of  the  new  moon,   perform   the   preparatory 
rites  required  for   the   Darvlhoma,  and   offer   two 

(substances)  which  are  forbidden  even  to  his  teacher,  e.  g.  garlic, 
and  so  forth.'  For  a  Smn'ti  declares, '  He  shall  protect  himself  by 
every  means.' — Govinda. 

28.  'Unable  to  move,'  i.e.  sick.     This  is  a  penance  to  be  per- 
formed by  a  sick  student  when  he  is  unable  to  fulfil  the  rules 
enjoining  the  morning  and  evening  prayers,  and  the  like.;  and  it 
applies  to  other  men  also  because  there  is  no  objection.    Regarding 
the  Mantra,  see  Taittiriya  Sa/nhiti  I,  8, 15,  2. 

29.  The  rule  refers  to  intercourse  with  a  wife  in  the  day-time ;  see 
Vishmi  LIII,  4.     The  Retasyas  occur  Taittiriya  Ara»yaka  I,  30. 

30.  Vasish/fo  XXIII,  i. 

33.  Weber,  Ind.  Stud.  X,  102  ;  ^KatySyana  .Srauta  SQtra .  I,  i,  15. 

34.  Taitt.  Ara»yaka II,  1 8.  The  Ara«y  aka  has,  more  appropriately, 
pra»iya, '  having  taken  out,'  before  upasamadhaya, '  may  heap  (fuel) 
upon.'     The  Dekhan  and  Gug^arSt  MSS.  insert  the  words  '  amr/tam 


21 6  BAUDHAYANA.  II,  r,  i. 

oblations  of  clarified  butter  (reciting  these  two  sacred 
texts) :  "  O  Lust,  I  have  broken  my  vow ;  my  vow 
have  I  broken,  O  Lust;  to  Lust  Svaha;"  "O  Lust, 
I  have  done  evil ;  evil  have  I  done,  O  Lust ;  to 
Lust  Svaha.'" 

35.  '  After  he  has  made   the  offering,  he  shall 
address  the  fire,  closely  joining  his  hands,  turning 
sideways  (with  the  following  texts) :  "May  the  Maruts 
grant  me,  may  Indra,  may  Brz'haspati,  may  this  fire 
grant  me  long  life  and  strength,  may  it  make  me 
long-lived ! " 

36.  Now  the  relatives  shall  empty  (the  water-pot) 
of  a  (grievous  offender)  at  a  (solemn)  meeting  (and 
he  shall  confess),  'I  N.  N.  am  (the  perpetrator  of) 
such  and  such  (a  deed).'     After  (the  outcast)  has 
performed  (his  penance)  the   Brahma^as  shall  ask 
him  who  has  touched  water,  milk,  clarified  butter, 
honey,  and  salt,'  Hast  thou  performed  (thy  penance)?' 
The  other  (person)  shall  answer, '  Om '  (yes) !   They 
shall  admit  him  who  has  performed  (a  penance)  to  all 
sacrificial  rites,  making  no  difference  (between  him 
and  others). 

37.  If  he   unintentionally  marries  a  female  who 
belongs  to  his  own  family  (gotra),  he  shall  support 
her,  (treating  her)  like  his  mother. 

va  a^yam  amrnam  evatman  dhatte,'  which  occur  also  in  the  Ara- 
wyaka,  after  the  Mantra.  According  to  Govinda  pari£esh/a,  '  pre- 
paratory rites/  refers  to  the  consecration  of  the  clarified  butter, 
and  so  forth.  The  special  rules  regarding  the  Darvlhomas  are 
given  Kltyayana  .Srauta  Sutra  VI,  10,  17  seq. 

36.  VasishMa  XV,  12-21.     Govinda   thinks   that   nirvueshawz 
savaniyaw  kuryuA,  '  they  shall  admit  him  to  all  sacrificial  rites, 
making  110   difference,'  may   also    be  interpreted  by  'they  shall 
perform  for  him  the  sacraments  just  as  for  a  new-born  child.' 

37.  ColebrookeV,  Dig.  CCCXL. 


PENANCES. 


217 


38.  If  (such  a  woman)  has  borne  a  child,  he  shall 
perform  Krikkkr*  penances  during  three  months  and 
offer  (two  burnt  oblations  reciting)  the  two  (Mantras), 
'  That  which  is  the  blemish  of  my  soul  '  (and)  '  Fire 
restored  my  sight.' 

39.  'An   elder   brother   whose   younger  brother 
marries  first,  the  younger  brother  who  marries  first, 
the  damsel  wedded  (by  the  latter),  he  who  gives  her 
away,  and  fifthly  he  who  sacrifices  for  them  (at  the 
wedding),  all  sink  to  a  region  of  torment.' 

40.  '  The  unmarried  elder  brother  and  the  married 
younger  brother,  the  giver  (of  the  maiden)  and  the 
performer  of  the  sacrifices  become  pure  by  under- 
going a  Krt&Mra.  penance  of  twelve  days,  the  female 
(who  has  been  wedded  to  the  younger  brother)  by 
(fasting  during)  three  days.' 

PRASNA  II,  ADHYAYA  1,   KAJV.DIKA  2. 

1.  Now  (follow  the  offences)  causing  loss  of  caste 
(pataniya), 

2.  (Viz.)  making  voyages  by  sea, 

38.  The  Mantras  are  found,  Taittiriya  Sawhiti  III,  2,  5,  4. 

39.  VasishMa  XX,  7-8.     The  MSS.  read   parivittiA  parivetta 
yaj  /fcaina/tt  [nam]  parivindati.     But  it  is  absolutely  necessary  to 
adopt  either  the  various  reading  given  Manu  111,172,  yay«i  £a 
parividyate,  or  to  read  ya  ^ainaw  parivindati. 

40.  The  MSS.  all  read  at  the  end  of  the  verse,  tristriratre«a  or 
dvistriratrewa.     The  correct  reading  appears,  however,  to  be  strf 
triratrewa  ;  for  Govinda  says,  yaya  saha  parivetta  bhutas  [bhuttasya 
C.  I.,  bhutassastri  C.  T.]  tasyas  triratrewopavasena  JuddhiA,  '  the 
purification  of  that  female  with  whom  he  has  become  a  parivettr*' 
takes  place  through  three  days,  i.  e.  through  fasting  (three  days).' 

2.  i.  Apastamba  I,  7,  21,  7-11. 

2.  Govinda   explains  samudrasawydnam,  'making  voyages  by 
sea,'  by  'voyaging  by  means  of  ships  to  another  continent  (dvipa).' 


5 1 8  BAUDHAYANA.  II,  I,  2. 

3.  Stealing   the   property  of  a   Brahma#a   or   a 
deposit, 

4.  Giving  false  evidence  regarding  land, 

5.  Trading  with  merchandise  of  any  description 
(whether  forbidden  or  not), 

6.  Serving  .Sudras, 

7.  Begetting  a  son  on  a  female  of  the  6"udra  caste, 

8.  And  becoming  thereby  her  son. 

9.  (For  those  who  have)  committed  one  of  these 
(offences  the  following  penance  is  prescribed) : 

10.  '  They  shall  eat  every  fourth  meal-time  a  little 
food,  bathe  at  the  time  of  the  three  libations  (morn- 
ing, noon,  and  evening),  passing  (the  day)  standing 
and  (the   night)  sitting.     After  the  lapse  of  three 
years  they  throw  off  their  guilt.' 

11.  'A  Brahmawa  removes  the  sin  which  he  com- 
mitted by  serving  the  black  race  during  one  day  and 
one  night,  if  he  bathes  during  three  years  at  every 
fourth  meal-time.' 


7.  The  MSS.  from  Gujarat  and  the  Dekhan  read  instead  of 
this  and  the  next  Sutras,  yajfo  jfidrSyam  abhipra^Syate  tadapatyawz 
£a  bhavati,  '  and  he  who  begets  (offspring)  on  a  .Sudra  female,  and 
thereby  becomes  her  son.' 

8.  Govinda  explains  the  Sfitra  as  a  prohibition  against  allowing 
oneself  to  be  adopted  by  a  «S"udra  (sudraputrabhava/*  I  tavaham 
putro  'smity  upagivanam). 

9.  The   Dekhan   and   Gu^arSt   MSS.   again  have   a   different 
reading,  tesha"»z  tu  nisvesha^,  '  but  the  atonement  of  these  offences 
(is  as  follows).' 

10.  Apastamba  I,  9,  25,  10.    All  the  MSS.  read  in  the  last 
pada  '  tribhir  varshais  tad  apahanti  papatn.'     The  correct  reading 
is  that  given  by  Apastamba  loc.  cit, '  tribhir  varshair  apa  papaw 
nudante.' 

11.  Apastamba  I,  9,  27,  n.     Govinda  explains   the  Sfitra  as 
referring  to  cohabitation  with  a  female  of  the  'black  race.'     By 
the  latter  term  he  understands  a  K&ndSXi,  adding  that  others  believe 


II,  1,2.  PENANCES.  219 

12.  Now  (follow)   the   minor   offences,  entailing 
loss  of  caste  (upapataka), 

1 3.  (Viz.)  intercourse  with  females  who  must  not 
be  approached  (agamya,  e.  g.)  cohabitation  with  the 
female  friend  of  a  female  Guru,  with  the  female 
friend  of  a  male  Guru,  with  an  Apapatra  woman,  and 
a  female  outcast,  following  the  profession  of  medi- 
cine, sacrificing  for  many,  living  by  (performances 
on)  the  stage,  following  the  profession  of  a  teacher 
of  dancing,   singing  and  acting,  tending  cows  and 
buffalos,  and  similar  (low  occupations,  as  well  as) 
fornication. 

14.  The  expiation  (prescribed)  for  these  (offences 
is)  to  live  as  an  outcast  during  two  years. 


a  /Sttdra  female  to  be  intended.  It  is,  however,  more  probable 
that  Baudh&yana  took  the  verse  to  forbid  twice-born  men  to  serve 
Sudras* 

A 

12.  Apastamba  I,  7,  21,  9. 

13.  Gautama  XXI,  n.     In  explanation  of  the  term  agamyS, 
'  a  female  who  must  not  be  approached,'  Govinda  quotes  Nirada 
XII,  73-74,  and  he  takes  the  four  classes  of  females,  who  are 
specially  mentioned,  not  as  examples  illustrating  the  term  agamyt, 
but  as  not  included  in  and  additional  to  the  latter.     Physicians  and 
the  other  professional  men  enumerated  are  usually  not  mentioned 
among  the  upapitakins,  but  occur  in  the  lists  of  those  whose  gifts 
must  not  be  accepted,  and  of  those  who  defile  the  company  at 
a  funeral  dinner,  e.g.  VasishMa  III,  3;  XIV,  2,  3,  n.     The  ex- 
pression 'sacrificing   for  many'  (grajnaya^anam)  appears  to  be 
a   description   of  the  so-called  Ya^amana  Vr/tti,  by  which  the 
modern  Bha/A^is,  or  priests  who  officiate  for  hire,  subsist.     In 
explanation  of  the  term  naVysUdryatd,  '  following  the  profession  of 
teaching  dancing,  music,  and  acting,'  Govinda  says  that  '  instruc- 
tion in  the  works  of  Bharata,  Vuakhila,  and  others'  is  intended. 
Baudhayaha  no  doubt  intends  to  forbid  the  instruction  of  profes- 
sional dancers  and  actors  in  actual  works  on  their  art,  such  as 
the  na7ya-sutras  mentioned  by  Pdmni. 

14.  t  To  live  as  an  outcast,  i.e.  to  subsist  by  begging.'— Govinda. 


22O  BAUDHAYANA.  II,  I,  2. 

15.  Now  (follow  the  offences)  which  make  men 
impure  (am/fcikara), 

16.  (Viz,)  gambling,  performing  incantations,  sub- 
sisting by  gleaning  corn  though  one  does  not  per- 
form an  Agnihotra,  subsisting  by  alms  after  one  has 
finished  one's  studentship,  living,  after  that  has  been 
finished,  longer  than  four  months  in   the  house  of 
one's  teacher,  and  teaching  such  a  (person  who  has 
finished  his  studentship),  gaining  one's  livelihood  by 
astrology  and  so  forth. 

1 7.  But  the  expiation  of  these  (offences  is  to  per- 
form penances)  during  twelve  months,  during  twelve 
fortnights,   during   twelve   times   ten   days,   during 
twelve  se'nnights,  during  twelve  times  three  days, 
during  twelve  days,  during  six  days,  during  three 
days,  during  a  day  and  a  night,  during  one  day,  in 
proportion  to  the  offence  committed. 

1 8.  Now  outcasts  shall  live  together  and  (toge- 
ther) fulfil  their  duties,  sacrificing  for  each  other,  teach- 
ing each  other,  and  marrying  amongst  each  other.     If 
they  have  begot  sons,  they  shall  say  to  them, '  Depart 
from  among  us  ;  thus  you  will  again  reach  the  Aryas.' 

19.  For  the  organs  do  not  become  impure  toge- 
ther with  the  man. 

20.  (The  truth  of)  that  may  be  learned  from  this 
(parallel  case);  a  man  deficient  in  limbs  begets  a  son 
who  has  the  full  number  of  limbs. 

21.  Harita  declares  that  this  is  wrong. 

22.  For  wives  may  be  (considered)  similar  to  the 

15.  Apastamba  I,  7,  21, 12^19  ;  1, 10,  29,  15. 

16.  Govinda  is  probably  right  in  asserting  that  the  word  £a, '  and 
(so  forth),'  is  intended  to  include  other  not-named  offences. 

17.  Apastamba  1, 10,  29,  17-18. 
18-23.  Apastamba  1, 10,  29,  8-14. 


11,1,2.  PENANCES.  221 

vessel  which  contains  the  curds  (for  the  sacrifice). 
If  one  makes  impure  milk  curdle  in  a  milk-vessel 
and  stirs  it,  the  •Slsh/as  do  not  use  the  (curds  thus 
produced)  for  sacred  rites. 

23.  .In  like  manner  no  intercourse  can  be  held 
with  that  (offspring)  which  is  produced  from  impure 
seed. 

24.  If  they  desire  it,  (they  may  perform)  a  penance, 

25.  (Viz.  in  the  case  of  males)  the  third  part  (of 
the  penance  prescribed)  for  crimes  causing  loss  of 
caste  (patanlya) ;  for  females  the  third  part  (of  that). 

26.  Now  they  quote  also  (the  following  verse): 
'  If  he  applies  sesamum  to  any  other  purpose,  but 
food,  anointing,  and  charitable  gifts,  he  will  be  born 
again  as  a  worm  and,  together  with  his  ancestors, 
be  plunged  into  the  ordure  of  dogs.' 

27.  He   who   sells  sesamum,  forsooth,  sells   his 
ancestors ;  he  who  sells  rice,  forsooth,  sells  his  life ; 
he  who  gives  away  his  daughter,  making  a  bargain, 
forsooth,  sells  portions  of  his  spiritual  merit. 

28.  Grass  and  wood,  in  its  natural  state,  may 
be  sold. 

29.  Now  they  quote  also  (the  following  verse): 
'Animals  that  have  teeth  in  one  jaw  only,  as  well  as 
minerals  excepting  salt,  and  undyed  thread,  these, 
O  Brahma^a,  are  the  goods  which  thou  art  permitted 

to  sell.' 

30.  (If  he  has  committed)  any  offence  excepting  a 

25.  I.  e.  males  shall  live,  according  to  the  rules  given  above  in 
Sutras  lo-n,  during  one  year,  and  females  during  four  months. 

26.  Vasishtfa  II,  30.  «8.  Apastamba  I,  7,  21,  2. 

29.  The  permission  to   sell  'stones'  or   minerals  contradicts 
VasishMa  II,  24. 

30.  Regarding  the  definition  of  the  term  'anMana,  see  above, 

1,11,21,13. 


222  BAUDHAYANA.  11,1,2, 


mortal  sin  (pataka)  he  may  either  give  to  a  learned 
Brahmarca  (angina)  a  hairy  cow  of  brown  or  red- 
dish colour,  after  sprinkling  her  with  clarified  butter 
and  scattering  black  sesamum  seeds  over  her ; 

31.  Or  (he  may  offer  burnt  oblations),  reciting 
the  Kushmawdas,  during  twelve  days. 

32.  '(Thus)  he  will  be  freed  from  the  guilt  (of 
any  crime  that  is)  less  (heinous)  than  the  murder 
of  a  learned  Brahmawa.' 

33.  If  one  is  accused  of  a  mortal  sin  (pataka), 
a  l&rikkkra.  (penance  must  be,  performed  by  the 
accused). 

34.  The  accuser  (shall  perform)  that  (K>i£££ra 
penance  during)  a  year. 

35.  'He  who  during  a  year  associates  with  an 
outcast,  becomes  (likewise)  an  outcast ;  not  by  sacri- 
ficing for  him,  by  teaching  him  or  by  (forming)  a 
matrimonial  (alliance  with  him),  but  by  using  the 
same  carriage  or  seat.' 

36.  The  penance  for  eating  impure  substances 
is  to  fast  until  the   entrails  are  empty.     That  is 
attained  in  seven  (days  and)  nights. 

31.  Regarding  the  efficacy  of  the  Kushma«<fa  texts,  see  e.g. 
Gautama  XIX,  12  ;  XXII,  36. 

33.  'Vasish/ia  XXIII,  37-38.  34.  Vasishtfa  XXIII,  39. 

35.  Vasish/Aa  I,  22. 

36.  Apastamba  I,  9,  27,  3-4;  Vasish/^a  XXIII,  30.     I  follow 
here  the  Gu^ardt  and  Dekhan  MSS.,  which  read  amedhyaprlrane 
prayaj£ittir  naishpurishyaw  tat  saptar&tre«£v&pyate.     M.  and  the 
two  MSS.  of  the  commentary  give  amedhyaprarane  prayaj&ttam 
and  leave  the  remainder  out.     The  commentary  states  that  the 
penance  intended  is  the  TaptakrobWra,  described   in   the   next 
Sutra.     The  parallel  passages  of  Apastamba  and  others  leave  no 
doubt  that  the  northern  MSS.  in  this  case  have  preserved  the 
older  form  of  the  text. 


H,  i,  2,  PENANCES.  223 

37.  (Subsisting  on)  water,  milk,  clarified  butter, 
(and)  fasting, — each  for  three  days, — (and  taking  the 
three  fluids)  hot,  that  is  a  Taptakrz££^ra  penance. 

38.  (Eating)  during  three  days   in  the  morning 
only,  during  the  (next)  three  days  in  the  evening 
only,  (subsisting)  during  (another)  three  days  (on) 
food  given  unasked,  and  fasting  during  three  days, 
(that  is)  a  Y^rikktvcz.  penance. 

39.  (If  the  period  of  twelve  days  is  divided  into) 
three  (periods  of)  four  days,  that  is  the  Krt&&faa. 
penance  of  women,  children,  and  aged  men. 

40.  If  (observing  the  rule  given)  above  one  eats 
(at  each  meal)  so  much  only  as  one  can  take  at  one 
(mouthful),  that  is  an  AtikrMfaa.  penance. 

41.  (If  one)  subsists   on  water   only,  that  is  a 
K*V^ratik™&/^ra,  the  third  (in  the  order  of  the 
"Krikkkra.  penances). 

42.  During  a  KrMfaa.  penance  '(the  following 
rules   must  be  followed,  viz.)    to  bathe  at  morn, 
noon,  and  evening, 

43.  To  sleep  on  the  ground, 

44.  To  wear  one  garment  only,  to  shave  the  hair 
of  the  head,  of  the  beard,  and  of  the  body,  and  to 
clip  the  nails. 

45.  The   same  (rules  apply)  to  women   except 
(that  referring  to)  shaving  the  head. 

37.  Vasish/Aa  XXI,  21. 

38.  Vasish/fo  XXI,  20.     M.  and  the  two  MSS.  of  the  com- 
mentary omit  the  word  '  teikkhTiJi '  at  the  end  of  the  SGtra. 

39.  Vasish/Aa  XXIII,  43-  '4<>.  Vasish/Aa  XXIV,  a. 
41.  Vasish/y&a  XXIV,  3.     Govinda  gives  another  explanation  of 

the  word  tr/tfya>&,  'the  third,'  according  to  which  it  is  to  refer  to 
the  third  tryahaA,  or  '  period  of  three  days.' 
42-44.  VasishMa  XXIV,  4-5. 


224  BAUDHAVANA.  II,  2,  3. 


PRASNA  II,   ADHYAYA  2,   KANDI&A.  3. 

1.  A  Brahmawa  who  always  carries  water  (iri  his 
pot),  who  always  wears  the  sacred  thread,  who  daily 
recites  the  Veda,  who  avoids  the  food  of  .Sftdras,  who 
approaches  (his  wife)  in  the  proper  season,  and  offers 
sacrifices  in  accordance  with  the  rules  (of  the  Veda, 
after  death)  never  falls  from  Brahman's  heaven. 

2.  The  Veda  (says),  '  Manu   divided   his   estate 
among  his  sons.' 

3.  (A  father  may,  therefore,  divide  his  property) 
equally  among  all,  without  (making  any)  difference  ; 

4.  Or  the  eldest  may  receive  the  most  excellent 
chattel. 

5.  (For)   the  Veda   says,  '  Therefore,    they   dis- 
tinguish the  eldest  by  (an  additional  share  of  the) 
property. 

6.  Or  the  eldest  may  receive  (in  excess)  one  part 
out  of  ten ; 

7.  (And)   the   other   (sons)   shall   receive   equal 
shares. 

8.  While  the   father   lives,  the   division  of  the 
estate  takes  place  (only)  with  the  permission  of  the 
father. 

3.  i.  Vasish/^a  VIII,  17. 

2.  Taittiriya  SawzhitEi  III,  i,  9,  4. 

3.  Colebrooke  V,  Dig.  XL.     Govinda  points  out  that  this  rule 
refers  to  sons  equal  by  caste,  origin,  and  virtue. 

4.  Colebrooke,  loc.  cit ;  Vishmi  XVIII,  37. 

5.  Taittiriya  Samhitd  II,  5,  2,  7.     See  also  the  discussion  on 
this  text,  Apastamba  II,  6,  14, 10-13. 

6.  Colebrooke,  loc.  cit. ;  Vasish/fta  XVII,  43. 

7.  Colebrooke,  loc.  cit. ;  Gautama  XXVIII,  8. 

8.  Colebrooke  V,  Dig.  XXII ;  Dayabhaga  II,  8.     In  C.'s  Digest 


11,2,3-  INHERITANCE.  225 

9.  The  (additional)  share  of  the  eldest  is,  (accord- 
ing to  the  order)  of  the  four  castes,  a  cow,  a  horse, 
a  goat,  and  a  sheep. 

10.  If  there  are  sons  born  of  wives  of  different 
castes  (var«a),  they  should  make  ten  portions  of  the 
ancestral  property  and  take  four  (shares),  three,  two, 
(and)  one,  according  to  the  order  (of  the  castes). 

1 1 .  But  if  a  legitimate  son  of  the  body  (aurasa) 
is  born,  the  (other)  sons  of  equal  caste  shall  obtain 
one  third  share  (of  the  estate). 

12.  If  there  is  a  son  of  equal  caste  and  a  son  of 

the  6rst  clause  is  omitted  and  connected  with  the  following  Sutra, 
Govinda  agrees  with  Gimutavahana. 

9.  Colebrooke  V,  Dig.  XLIX.     The  rule  is  an  explanation  of 
the  term  varazw  rupam,  '  the  most  excellent  chattel,'  in  Sutra  4. 
The  meaning  probably  is,  as  the  Digest  states,  that  among  Brdh- 
ma«as  it  is  usual  to  give  to  the  eldest  a  bull,  among  Kshatriyaa  a 
horse,  and  so  forth. 

10.  Vasish/^a  XVII,  48-50;  Vishnu  XVIII,  2-40;  where  the 
several  cases  that  can  arise  have  been  fully  worked  out 

11.  I  translate  according  to  the  reading  of  K.,  M.,  and  the  two 
MSS.  of  the  commentary,  aurase  tutpanne  savarwas  [°»as,  M.,  K.] 
tri\iyamsaha.r&A  [°ya.mszm  haret,  K.]     The  other  MSS.  omit  the 
last  two  words  of  the  Sutra.    The  sense  of  the  Sutra  seems  to  be, 
that  subsidiary  sons  of  equal  caste  obtain  a  third  of  the  estate 
when  a  legitimate  son  of  the  body  is  born  to  their  father ;  see  also 
Katyayana  V,  Dig.  CCXVIII.     Govinda  gives  the  following  expla- 
nation :  aurasa-^  savar»aputrlr  £a  vakshyante  i  aurasaA  savar»ay&» 
saflzskr/tayawz  svayam  utpaaTita^  [Sutra  14]  I  tasminnutpanne  savar- 
n&s  trrtiyamahara  bhaveyu/i  I  sarvawz  dhana^ataaz  tredha  vibha^ya 
tesham  eka/w  sho</aja  sawpadya  trin  dvSvekam  iti  kalpayet  11 '  The 
legitimate  son  and  the  sons  of  equal  caste  will  be  described  (below). 
He  is  called  a  legitimate  son  who  is  begotten  by  the  husband  him- 
self on  a  wedded  wife  of  equal  caste.     When  such  a  one  is  born, 
the  (other)  sons  of  equal  caste  shall  obtain  one  third  share.    Divid- 
ing the  whole  property  into  three  parts,  and  making  one  of  them 
sixteen  (?),  he  shall  give  three,  two,  one.'— Govinda. 

12.  Colebrooke  V,  Dig.  CLVII ;  Dayabhaga  IX,  15. 

CM]  Q 


226  BAUDHAYANA.  II,  2,  3. 

a  wife  of  the  next  lower  caste,  the  son  born  of  the 
wife  of  the  next  lower  caste  may  take  the  share 
of  the  eldest,  provided  he  be  endowed  with  good 
qualities. 

1 3.  (A  son)  who  possesses  good  qualities  becomes 
the  protector  of  the  rest. 

14.  One  must  know  a  son  begotten  by  (the  hus- 
band) himself  on  a  wedded  wife  of  equal  caste  (to  be) 
a  legitimate  son  of  the  body  (aurasa). 

Now  they  quote  also  (the  following  verse) :  '  From 
the  several  limbs  (of  my  body)  art  thou  pro- 
duced, from  my  heart  art  thou  born;  thou  art 
"self"  called  a  son;  mayest  thou  live  a  hundred 
autumns/ 

15.  The  (male  child)  born  of  a  daughter,  after  an 
agreement  has  been  made,  (one  must  know  to  be) 
the  son  of  an  appointed  daughter  (putrikaputra) ; 
any  other  (male  offspring  of  a  daughter  they  call) 
a  daughter's  son  (dauhitra). 

1 6.  Now  they  quote  also  (the  following  verse) : 
'  The  son  of  an  appointed  daughter  should  offer  the 
first  funeral  cake  to  his  mother,  the  second  to  her 
father,  and  the  third  to  his  father's  father/ 

1 7.  He  who  is  begotten,  by  another  man,  on  the 
wife  of  a  deceased  man,  of  a  eunuch,  or  of  one 
(incurably)   diseased,   after    permission    (has    been 
given),    is    called    the    son    begotten    on    a   wife 
(kshetra/a). 

13.  Colebrooke,  loc.  cit. 

14.  Colebrooke  V,  Dig.  CXGVI;   Vasish/Aa  XVII,  13.     The 
verse  is  found  in  the  Mahabharata  and  elsewhere. 

15.  Colebrooke  V,  Dig.  CCXIII ;  Vasish/Aa  XVII,  15-17. 

17.  Colebrooke  V,  Dig.  CCXXXVII;  DayabhSga  II,  60;  Va- 
sish/^a  XVII,  1 4. 


II,  2, 3-  INHERITANCE.  227 

1 8.  Such  a  (son  begotten  on  a  wife)  has    two 
fathers  and  belongs  to  two  families ;  he  has  a  right 
to  perform  the  funeral  oblations,  and  to  inherit  the 
property  of  (his)  two  (fathers). 

19.  Now  they  quote  also  (the  following  verse): 
'  The  son  of  two  fathers  shall  give  the  funeral  cakes 
(to  his  two  fathers,  and  pronounce)  two  names  with 
each  oblation,  and  three  cakes  shall  serve  for  six 
persons ;  he  who  acts  thus  will  not  err.' 

20.  He  (is  called)  an  adopted  son  (datta)  who, 
being  given  by  his  father  and  his  mother,  or  by 
either   of  the   two,  is  received   in   the  place  of  a 
child. 

21.  He  (is  called)  a  son  made  (kn'trima)  whom 
(a  man)  himself  makes  (his  son),  with  the  (adoptee's) 
consent  (only),  and  who  belongs  to  the  same  caste 
(as  the  adopter). 

22.  He  is  called  a  son  born  secretly  (gu^/fe^a) 
who  is  secretly  born  in  the  house  and  whose  (origin 
is)  afterwards  (only)  recognised. 

23.  He  is  called  a  son  cast  off  (apaviddha)  who, 
being   cast   off  by  his   father  and   his   mother,  or 
by  either  (of  them),  is  received   in  the  place   of 
a  child. 

24.  If  anybody   approaches    an    unmarried   girl 
without  the  permission  (of  her  father  or  guardian), 
the  son  born  by  such  (a  woman  is  called)  the  son  of 
an  unmarried  damsel  (kanlna). 


18.  Colebrooke  Dig.,  loc.  cit.  20.  VasishMa  XVII,  28. 

21.  Colebrooke  V,  Dig.  CCLXXXIV;  Gautama  XXVIII,  32. 

22.  Vasish/^a  XVII,  24.  23.  Vistom  XV,  24-25- 
24.  Colebrooke  V,  Dig.  CCLXl;  Vasish/Aa  XVII,  21-23. 

must  be  understood  that  the  father  must  belong  to  the  same  caste 
as  the  girl. 

Q2 


228  BAUDHAYANA.  11,2,3. 

25.  If  one  marries  either  knowingly  or  unknow- 
ingly a  pregnant  bride,  the  child  which  is  born  of 
her  is  called  (a  son)  taken  with  the  bride  (saho^a). 

26.  He  (is  called  a  son)  bought  (krlta)  who,  being 
purchased  from  his  father  and  his  mother,  or  from 
either  of  them,  is  received  in  the  place  of  a  child. 

27.  He   (is   called  the  son)  of  a   twice-married 
woman  (paunarbhava)  who  is  born  of  a  re-married 
female,  (i.  e.)  of  one  who,  having  left  an  impotent 
man,  has  taken  a  second  husband. 

28.  He   (is   called)   a   self -given    (son,    svayaw- 
datta)  who,  abandoned  by  his  father  and  his  mother, 
gives  himself  (to  a  stranger). 

29.  He  who  is  begotten  by  (a  man  of)  the  first 
twice-born  (caste)  on  a  female  of  the  .Sudra  caste 
(is  called)  a  Nishada. 

30.  (He  who  was  begotten  by  the  same  parents) 
through   lust   (is   called)  a    Parasava.      Thus   (the 
various  kinds  of)  sons  (have  been  enumerated). 

31.  Now  they  quote  also  (the  following  verses): 
1  They  declare  the   legitimate   son,  the   son  of  an 
appointed  daughter,  the  son  begotten  on  a  wife,  the 
adopted  son  and  the  son  made,  the  son  born  secretly 
and  the  son  cast  off,  (to  be  entitled)  to  share  the 
inheritance.' 

32.  '  They  declare  the  son  of  an  unmarried  damsel 
and  the  son  received  with  the  bride,  the  son  bought, 

25.  VasishMa  XVII,  27. 

26.  Colebrooke  V,  Dig.  CCLXXXI;  Vasish/^a  XVII,  30-32. 

27.  Vasish//fa  XVII,  18-20.  28.  VasishMa  XVII,  33-35. 

30.  Colebrooke  V,  Dig.  CCXCIII.     Govinda  points  out  that  the 
Parasava  is,  according  to  Baudhayana,  the  offspring  of  a  Sudra 
concubine,  not  of  a  Sudra  wife.     But  see  also  above,  I,  9,  17,  4. 

31.  Colebrooke  V,  Dig.  CLXXX;  Vasish/Aa  XVII,  25. 

32.  Colebrooke  V,  Dig.  CLXXIX ;  Vasish/fta  XVII,  26. 


IT>2»3-  INHERITANCE.  22Q 

likewise  the  son  of  a  twice-married  female,  the  son 
self-given  and  the  Nishada,  to  be  members  of  the 
family.' 

33.  Aupa^andhani  (declares  that)  the  first  among 
them  alone  (is  entitled  to  inherit,  and  a  member  of 
his  father's  family). 

34.  '  Now,  O  kanaka,  I  jealously  watch  my  wives, 
(though  I  did)  not  (do  it)  formerly;  for  they  have 
declared  in  Yama's  court  that  the  son  belongs  to 
the  begetter.     The  giver  of  the  seed  carries  off  the 
son,  after  death,  in  Yama's  hall.     Therefore  they 
carefully  protect   their  wives,  fearing  the   seed  of 
strangers.' 

35.  'Carefully  watch   (the   procreation   of  your) 
offspring,  lest  strange  seed  fall  on  your  soil.     After 
death   the  son  belongs  to  the  begetter ;    through 
carelessness  a  husband  makes  (the  procreation  of) 
a  son  useless/ 

36.  Let   them   carefully  protect   the    shares   of 

33-34.  Aupa^andhani  is  one  of  the  ancient  teachers  of  the 
White  Ya^ur-veda,  mentioned  in  the  lists  incorporated  in  the  Sata- 
patha-brahma«a  XIV,  5,  5,  2 1 ;  7,  3,  26.  The  legends  of  the  White 
Ya^oir-veda  frequently  mention  king  Ganaka  of  Videha,  and  assert 
that  that  philosopher  king  had  frequent  and  intimate  intercourse 
with  Ya^flavalkya  and  other  teachers  of  the  Veda  which  Aditya 
revealed.  It  seems  to  me,  therefore,  highly  probable  that  Govinda 
is  right  in  taking  the  vocative  ^anaka  in  Sutra  34  as  a  proper 
name,  and  in  asserting  that  the  verse  belongs  to  a  conversation 
between  Aupa^andhani  and  Ganaka.  This  explanation,  which  pos- 
sibly maybe  based  on  an  ancient  tradition  of  Baudhayana's  school, 
is  certainly  preferable  to  Haradatta's  statement  on  Apastamba  II, 
6,  13,  7,  that  these  verses  express  the  sentiments  of  a  husband  who 
had  neglected  to  watch  his  wives,  and  later  learned  that  he  would 
not  derive  any  spiritual  benefit  from  their  offspring.  In  the  text  of 
Sutra  34  I  read  with  the  Dekhan  MSS.  and  Apastamba,  loc.  cit, 
irshyfimi,  instead  of  ishy&mi,  which  M.  and  the  commentary  give. 

36.  Colebrooke  V,  Dig.  CCCCLII ;  Vasish/fca  XVI,  8,  9.    '  The 


BAUDHAVANA.  II,  2,  3. 


those  who  are  minors,  as  well  as    the   increments 
(thereon). 

37.  Granting   food,    clothes,  (and   shelter),   they 
shall  support  those  who  are  incapable  of  transacting 
legal  business, 

38.  (Viz.)  the  blind,  idiots,  those  immersed  in  vice, 
the  incurably  diseased,  and  so  forth, 

39.  Those  who   neglect   their   duties  and  occu- 
pations ; 

40.  But  not  the  outcast  nor  his  offspring. 

41.  Intercourse    with    outcasts    shall    not    take 
place. 

42.  But  he  shall  support  an  outcast  mother,  with- 
out speaking  to  her. 

43.  The   daughters   shall   obtain  the   ornaments 
of  their  mother,  (as  many  as  are)  presented  accord- 
ing to  the  custom  (of  the  caste),  or  anything  else 
(that  may  be  given  according  to  custom). 

increments,  i.  e.  the  proper  interest.     Thus  the  money  of  minors 
shall  bear  interest.' — Govinda. 

37.  ColebrookeV,  Dig.  CCCXXVIII;  Dayabhdga  V,  12  ;  Vya- 
vahSramayukha  IV,  n,  10  ;  Vasish/^a  XVII,  52-54. 

38.  Colebrooke  and  Mayukha,  loc.  cit.     '  The  expression  "  and 
so  forth  "  includes  hunchbacks  and  other  (disabled)  persons.' — Go- 
vinda.    Vyasanin,  '  immersed  in  vice,'  may  also  mean  '  afflicted  by 
calamities,'  and  is  perhaps  intended  to  be  taken  both  ways. 

39.  Colebrooke  and  Mayukha,  loc.  cit.     Akarmmas, '  those  who 
neglect  their  duties  and  occupations/  i.  e.  those  who  though  able 
(to  fulfil  their  duties  are)  indolent. — Govinda. 

40.  Colebrooke  and  Mayukha,  loc.  cit. ;  Burnell,  D&yabha'ga  49. 

42.  Gautama  XXI,  rg,  and  note. 

43.  Colebrooke  V,  Dig.  CXXX ;  Vasish/fca  XVII,  46.     '  Sam- 
prad&yikam  (literally  "  customary")  qualifies  (the  word)  ornaments ; 
samprad^yikam  (means)  what  is  obtained  according  to  custom; 
what  is  given  to  their  mother  by  the  maternal  grandfather  and 
grandmother,  that  (is  called)  sampradayikam.    "  Or  anything  else," 
(viz.)  presented  according  to  custom,  (e.g.)  a  bedstead  and  the 


II,  2,  3-  INHERITANCE.  231 

44.  Women  do  not  possess  independence. 

45.  Now  they  quote  also  (the  following  verse): 
'Their   father   protects  (them)   in   childhood,  their 
husband  protects  (them)  in  youth,  and  their  sons 
protect  (them)  in  old  age;    a  woman  is  never  fit 
for  independence.' 

46.  The  Veda  declares,  '  Therefore  women   are 
considered  to   be   destitute   of  strength   and   of  a 
portion.' 

like,  a  couch,  and  an  outer  garment,  and  the  like.     So  much  and 
nothing  else  shall  the  daughters  receive.' — Govinda. 

44.  VasishMa  V,  i.     All  the  MSS.  of  the  text  read  mi  strisva- 
tantrya/w  vidyate,  while  the  text  given  by  the  two  copies-  of  the 
commentary  has  na  strf  svatantryaw  vindate.     Govinda  asserts  that 
the  Sutra  is  intended  to  forbid  the  independent  action  of  women 
with  respect  to  things  inherited.     The  correct  view  probably  is 
that  with  this  Sutra  the  topic  of  the  duties  and  rights  of  women 
begins,  and  that  the  rule  contains  a  general  maxim. 

45.  Vasish/^aV,  2. 

46.  Colebrooke  V,  Dig.  CXXXI.   The  text  is  in  great  confusion. 
The  Dekhan  and  Gujarat  MSS.,  except  K.,  read,  na  daya/n  ni- 
rindriya  hyadayir  £a  striyo  mata  iti  sruti/fc;  K.  has,   tasmatfn]- 
nirindriyi  hy.  st.  m.  i.  sru.  II  tasmat  striyo  nirindriya  adayadir  api 
pSpat ;  while  M.  and  the  I.O.  copy  of  the  commentary  have,  tasman- 
nirindriyg.  adaya\r  .£a  striyo  matd  iti  sruti/i  [sutiA,  M.]    The  Telugu 
copy  is  mutilated,  and   reads   nadayantirki  srutiA.    Though  the 
reading  of  the  Dekhan  MSS.  is  supported  by  Mitramim  Virami- 
trodaya,  fol.  209,  p.  i,  1.  3,  it  is  certainly  not  the  original  one,  for 
there  is  no  verb  by  which  the  accusative  'dayam'is  governed. 
Mitramura's  attempt  to  make  it  depend  on  ;arhati'  in  the  verse 
quoted  in  Sutra  45  is  futile,  because,  according  to  the  usage  of 
the  Sutrakaras,  a  Sutra  may  be  completed  by  a  verb  taken  from 
another  original  aphorism  of  the  author,  but  cannot  be  connected 
with  a  portion  of  a  quotation  taken  from  some  other  work.     This 
same  principle,  of  course,  applies  not  only  to  Sutras,  but  to  the 
writings  of  all  other  authors,  whether  Indian  or  European.     The 
reading  of  K.,  M.,  and  of  the  I.  O.  copy  of  the  commentary  is 
not  open  to  the  objection  just  mentioned,  and  therefore  preferable. 
But  it  seems  to  me  highly  probable  that,. nevertheless,  it  is  not 


232  BAUDHAYANA.  II,  2,  3- 

47.  Those   (women)  who  strive  (to  do  what  is) 
agreeable  to  their  husbands  will  gain  heaven. 

48.  But  for  a  violation  (of  their  duty  towards  the 
husband)  a  Y^rikkhrz.  penance  (must  be  performed). 

49.  (For  violating   it)  with  a  ^udra  (a  woman) 
shall  perform  a  lunar  penance  (>£andraya#a) ; 

50.  (For  violating  it)  against  the   order   of  the 
castes  with  a  VaLrya  and  so  forth,  she   shall  per- 
form a  KrM&Ara.  or  an  (Atikrt££^ra)  penance. 

51.  For  male  (offenders,  i.e.)  Brahma/zas  and  so 
forth,  a  year's  chastity  (is  prescribed). 

quite  genuine  ;  for  the  word  '  tasm&t,'  with  which  it  begins,  is  not 
required,  because  its  sense  is  already  expressed  by  the  following 
'  hi,'  and  because  the  Sutra  apparently  contains  half  an  Anush/ubh 
Sick  a,  which  the  insertion  of  tasmat  destroys.  It  is  also  easy  to 
see  how  it  came  to  be  inserted.  Every  Ya^rarvedf  who  read  the 
passage  would  be  reminded  of  the  analogous  passage  of  the  Taitti- 
riya  Sa;whita  VI,  5,  8,  2, '  tasmat  striyo  nirindriya  adayadir  api  papat 
puwsa^  upastitaram,'  which  in  K.  has  actually  been  inserted  after 
our  Sutra.  In  the  Vedic  Mantra  '  tasmlt '  is  required,  and  is  cer- 
tainly the  genuine  reading.  Hence  it  seems  to  have  been  trans- 
ferred into  Baudhayana's  text,  possibly  by  the  mistake  of  some 
scribe  who,  according  to  the  habit  of  his  kind,  took  a  marginal 
reference  to  the  beginning  of  the  Vedic  passage  for  a  correction  of 
the  text.  In  my  opinion  it  must  be  thrown  out.  The  sense  of 
the  half  verse  remains  exactly  the  same.  It  corresponds  to  Manu 
IX.  1 8.  According  to  Govindasvamin  and  others  its  object  is  to 
show  that  women  are  incapable  of  inheriting,  and  the  word  daya, 
'  portion/  must  be  taken  in  the  sense  of '  a  share  of  the  inheritance.' 
For  a  full  discussion  of  this  point,  I  refer  to  the  Introductory  Note 
on  Book  I,  Chapter  II,  Sect.  14  of  West  and  Buhler's  Digest  of 
II.  L.  C.,  third  edition. 

47.  Vishwu  XXV,  15, 17;  VasishMa  XXI,  14. 

48-50.  VasishMa  XXI,  6-13. 

51.  Govinda  points  out  that  this  rule  refers  to  adultery  with 
women  of  equal  caste,  and  thinks  that  the  word  '  chastity'  indi- 
cates that  Kn'^Ara  penances  are  to  be  performed ;  VasishMa  XXI, 
1 6,  17  ;  Vishwu  LIII,  2.  But  see  Gautama  XXII,  29. 


2,  4.  WOMEN. 


233 


52.  Let  him  burn  a  -Sudra  (who  commits  adultery 
with  an  Aryan)  in  a  straw-fire. 

53.  Now  they  quote  also  (the  following  verses): 

PRASNA  II,  ADHYAYA  2,  KANDIKA  4. 

1.  '  Anybody  but  a  Brahmawa  shall  suffer  corporal 
punishment  for  adultery.' 

2.  'The  wives   (of  men)  of  all  castes   must  be 
guarded  more  carefully  than  wealth.' 

3.  '  But  corporal  punishment  (shall)  not  (be   in- 
flicted) for  (adultery  with)  the  wives   of  minstrels 
and  with  those  who  appear  on  the  stage.     For  (the 
husbands)   carry   them   (to    other   men),   or,    lying 
concealed  (at  home),  permit  them  to  hold  culpable 
intercourse.' 

4.  'Women    (possess)   an    unrivalled    means    of 
purification  ;  they  never  become  (entirely)  foul.    For 
month  by  month  their  temporary  uncleanness  re- 
moves their  sins/ 

5.  'Soma  gave  them  cleanliness,  the  Gandharva 
their  melodious  voice,  and  Fire  purity  of  all  (limbs) ; 
therefore  women  are  free  from  stains.' 

52.  Vasish/tfa  XXI,  i,  5. 

4.  i.  Apastamba  II,  10,  26,  20;  10,27,  n.  Govinda  thinks  that 
non-Brahmanical  offenders  should  be  burned,  in  accordance  with 
Vasish/yfca  XXI,  2-3.  But  mutilation  may  also  be  intended.  Sa#z- 
graha»a,  'adultery,'  probably  includes  all  those  acts  mentioned 
Manu  VIII,  354-358. 

2.  Manu  VIII,  359. 

3.  Manu  VIII,  362.   I  read  conjecturally, '  sa/Hsar^yanti  te  hyeta 
nigupta\r  £alayantyapi,'  basing  my  emendations  on  Manu's  text. 
The  MSS.  and  Govinda  have,  sawsar^ayanti  ta  hyetdn  nigupt&wj 
Mlayanty  api,  which  gives  no  good  sense.   Govinda  explains  £ara//a- 

. '  the  wives  of  minstrels/  by  devadisyaA, '  temple-slaves.' 

4.  Vasish//*a  XXVIII,  4.  5.  Vasisli//ia  XXVIII,  6. 


234  BAUDHAYANA.  II,  2,  4. 

6.  '  Let  him  abandon  a  barren  (wife)  in  the  tenth 
year,  one  who  bears  daughters  (only)  in  the  twelfth, 
one  whose  children  (all)  die  in  the  fifteenth,  but  her 
who  is  quarrelsome  without  delay.' 

7.  A  widow  shall  avoid  during  a  year  (the  use  of) 
honey,  meat,  spirituous  liquor,  and  salt,  and  sleep  on 
the  ground. 

8.  Maudgalya   (declares   that   she    shall    do    so) 
during  six  months. 

9.  After  (the  expiration  of)  that  (time)  she  may, 
with  the  permission  of  her  Gurus,  bear  a  son  to  her 
brother-in-law,  in  case  she  has  no  son. 

10.  Now  they  quote  also  (the  following  verse) : 
'  One  whose  appointment  can  have  no  result,  (viz.) 
a  barren  woman,  one  who  has  borne  sons,  one  who 
is  past  child-bearing,  one  whose  children  are  (all) 
dead,   and    one    who    is    unwilling    must    not    be 
appointed.' 

n.  The  sister  of  a  maternal  uncle  and  of  the 
father,  a  sister,  a  sister's  daughter,  a  daughter-in- 
law,  a  maternal  uncle's  wife,  and  the  wife  of  a 

6.  Manu  IX,  81. 

.7-8.  VasishMa  XVII,  55.  The  word  madya, '  spirituous  liquor/ 
occurs  in  M.  and  the  I.  O.  copy  of  the  commentary.  The  MSS. 
from  the  Dekhan  and  Gujarat,  including  K.,  read  ma^guna  or 
maaV/a'na,  the  compound  letter  being  very  indistinct. 

9.  Vasish/^a  XVII.  56,  where  .the  term  'Gurus'  is  fully  ex- 
plained. 

10.  VasishMa  XVII,  57-59.      M.  and  the  two  copies  of  the 
commentary  read  pi-fjU'otpannaputra  £a  instead  of  vast  ^otpanna- 
putra  &a, '  a  barren  woman  and  one  who  has  borne  sous.'    I  follow 
the  Dekhan  and  Gujarat  MSS.,  which  undoubtedly  give  the  genuine 
reading.     Perhaps  the  term  avajam,  Vasish//m  XVII,  57.  should  be 
corrected  to  va^iitn. 

ii-iz.  These  two  Sutras  are  additions  to  IT,  i,  2,  13.  See  also 
NSrada  XII,  73-74  ;  VasishMa  XXI,  1 6. 


2,4.  WOMEN. 


235 


friend  are  females  who  must  never  be  approached 
(agamya). 

12.  For  intercourse  with  females  who  must  not 
be  approached  (agamya),  a  KrtttAra.  and  an  Ati- 
krzWira.    (and)    a   Aandrayawa    are   the   penances 
prescribed  for  all. 

13.  Thereby  (the  rule  regarding)  intercourse  with 
a  female  of  the  Kwid&a,  caste  has  been  declared. 

•  14.  Now  they  quote  also  (the  following  verses)  : 
1  A  Brahma;,'a  who  unintentionally  approaches  a 
female  of  the  Aa#</ala  caste,  eats  (food  given  by 
a  A'att^ala)  or  receives  (presents  from  him),  becomes 
an  outcast;  but  (if  he  does  it)  intentionally,  he 
becomes  equal  (to  a  SCandala). 

15.  '  He  who  approaches  his  father's,  his  teacher's, 
or  a  king's  wife,  is  guilty  of  the  crime  of  violating  a 
Guru's  bed  ;  the  penance  ordained  for  him  has  been 
declared  above.' 

1  6.  (A  Brdhmawa)  who  is  unable  (to  subsist)  by 
teaching,  sacrificing  for  others,  or  the  acceptance  of 
gifts,  shall  maintain  himself  by  following  the  duties 
of  Kshatriyas,  because  that  is  the  next  following 
(caste). 


13.  Vasiah/^a  XXIII,  41  ;  Vishwu  LIII,  5-6. 

14.  Manu  XI,  176. 

15.  Govinda  thinks  that  the  penance  intended  is  that  mentioned 
in  Sutra  1  2.     Probably  a  severer  one  is  meant.     The  verse  is  inter- 
esting, as  it  clearly  is  a  quotation  from  some  metrical  work  on  law, 
not  merely  of  traditional  detached  jlokas. 

1  6.  Vasish///a  II,  22.  The  Sutra  '  adhyapanaya^anapratigra- 
hair  a-rakta^  kshatradharmewa  ^-ivet  pratyanantaratvat  '  occurs  in  the 
two  copies  of  the  commentary  only.  The  I.  O.  copy  of  the  commen- 
tary has,  however,  before  it  the  following  wor  Js  :  [dharmya]  svadhya- 
yaprava/fcane  evety  adhik^na/n  [kara/«]  dan-ayati  pratigrihtta  tadr/"k 
pratigrahitura//*  gr/dhnuvanti  [tara  r/dhnu0]  r/lvigya^amana  y&ginau 


236  BAUDHAYANA.  11,2,4. 

17.  Gautama  (declares  that   one   shall)  not  (act 
thus).     For  the  duties  of  Kshatriyas  are  too  cruel 
for  a  Brahmawa. 

1 8.  Now  they  quote  also  (the  following  verse): 
'  Out  of  regard  for  the  sacred  law  a  Brahmawa  and 
a  VaLsya  may  take  up  arms  for  (the  protection  of) 
cows   or  Brahma»as,  or  when   a  confusion  of  the 
castes  (threatens  to  take  place). 

19.  (Or)  the  livelihood   of  a  Vaisya   should  be 
adopted,  because  that  is  the  one  following  (next). 

20.  (If  he  lives  by  agriculture)  he  shall  plough 
before  breakfast, 

21.  With  two  bulls  whose  noses  have  not  been 
pierced,   not    striking   them   with   the    goad,    (but) 
frequently  coaxing  them. 

22.  The  (sacred  domestic)  fire  (shall  be  kindled) 
at  the  wedding ;  the  religious  ceremonies  up  to  the 
Agnyadheya  (shall  be)  performed  in  that. 


[^ane]  tadajaktau  kshatradharmau.  M.  reads,  dharmanasvadhya"- 
yaprava^ana  [ne]  ityadhikarawz  darcayati  pratigrahitadrzlc  pratigra- 
hitara  r/'dhnuvanti  n'tvigya^-amana  yaganau  tada^aktau  sva"dhya- 
yadhyi  [°yadhya]  panayagwaya^anapratigrahair  a^aktama  [taA] 
kshatradharmmewa  ^ivet.  The  Dekhan  and  Gujarat  MSS.  read, 
dharmye  svadhyayaprava^ane  ityadhikara/ra  darjayati  I  pratigrahe 
data  pratigrahita[ra]  n'dhnuvanti  i  rz'tvigya^amana  yagane  i  tada^ak- 
tau  kshatradharmewa  ^ivayet,  or  have  corruptions  of  this  passage. 
I  cannot  come  to  any  other  conclusion  than  that  the  passage 
which  precedes  the  words  translated  by  me  are  a  very  ancient 
interpolation,  caused  by  the  embodiment  of  a  portion  of  an  old 
Bhashya  with  the  text,  and  that  all  our  MSS.,  however  much  they 
may  differ,  go  back  to  one  codex  archetypus. 

1 1.  Gautama  Introduction,  p.  Hi. 

18.  Gautama  VII,  25.  19.  VasishMa  II,  24. 

20-21.  VasishMa  II,  32. 

22.  Vasish///a  VIII,  3.  The  religious  ceremonies  to  be  performed 
with  the  sacred  domestic  fire,  which,  according  to  Baudhavana, 


II,  2,  4.  HOUSEHOLDER. 


237 


23.  Now,  beginning  with  the  Agnyadheya,  follow 
these   (rites   in   an)   uninterrupted   (series),  as,  for 
instance,  the  Agnyadheya,  the  Agnihotra,  the  new 
and  full  moon  sacrifices,  the  Agrayawa  at  the  winter 
and    summer    solstices,   the    animal    sacrifice,   the 
A'aturmasyas  at  the  beginning  of  each  season,  the 
Shadd&otri  in  spring,  the  Agnish/oma.     Thus  the 
attainment  of  bliss  (is  secured). 

24.  Now  they  quote  also  (the  following  verse): 
'  Neither  he  who  is  accustomed  to  sleep  in  the  day- 
time, nor   he  who   eats  the  food   of  anybody,  nor 
he  who  falls  from  a  height  to  which  he  has  climbed, 
can  reach  heaven  as  he  desires.' 

25.  Let   him  avoid   meanness,  hard-heartedness, 
and  crookedness. 

26.  Now  they  quote  also  with  reference  to  this 
(subject  the  following)  verse  in  the  dialogue  between 
the  daughters  of  U^anas  and  Wzshaparvan  :  '  Thou, 
forsooth,    art    the    daughter    of   one    who    praises 
(others),  who  begs  and  accepts  (gifts);   but   I   am 
the  child  of  one  who  is  praised,  who  gives  gifts  and 
does  not  accept  them.' 

should  be  kindled  at  the  wedding,  not  on  the  division  of  the  paternal 
estate  (Gautama  V,  7),  are  the  so-called  Grihya.  ceremonies  (Gau- 
tama V,  8-9). 

23.  VasishMa  XI,  46.     The  sacrifices  enumerated  in  this  Sutra 
require  three  fires,  and  belong  to  the  jrauta  or  vaitSnika  ya^as. 
The  Sha.dJtotrt  mentioned  here  seems  to  be  the  animal  sacrifice 
mentioned  in  the  commentary  on  KatySyana  -Srauta-sutra  VI,  1,36. 

24.  An  arfk%apatita,  'he  who  falls  from  a  height  to  which  he 
has  climbed/  is,  according  to  Govinda,  an  ascetic  who  slides  back 
into  civil  life. 

25.  Vasish/^a  VI,  40 ;  X,  30.    Govinda  explains  jaVAyam, '  hard- 
heartedness,'  by  saktau  satySm  api  paropakMkaranam, '  not  doing 
a  kindness  to  others  though  one  is  able  to  do  so.' 

26.  The  dialogue  mentioned  is  that  between  .9armish/^  and 


238  BAUDIIAYANA. 


PRASNA  II,  ADIIYAYA  3,  KAJVDIK!  5. 

1.  Bathing  is  suitable  for  (the   practice  of)   au- 
sterity. 

2.  The  libation  to  the  manes  (is  offered)  after  the 
gods  have  been  satisfied  (with  water). 

3.  They  pour   out  water  which   gives   strength, 
from  one  Tirtha  after  the  other. 

4.  Now  they  quote  also   (the  following  verses): 
4  With  flowing,  unconfined  water  twice-born  men  of 
the  three  castes  shall  satisfy  the  gods,  ^zshis,  and 
manes,  when  they  have  risen  in  the  morning.' 

5.  '  They  shall  not  offer  (libations  of  water)  con- 
fined (in  tanks  and  wells).     (If  they  do  it),  he  who 
made  the  embankment,  will  obtain  a  share  (of  the 
merit  cf  their  devotion).' 

6.  '  Therefore  let  him  avoid  embankments  (around 
tanks)  and  wells  made  by  others.' 

7.  Now  they  quote   also  (the   following  verse) : 
'  Or,  in  times  of  distress — not  as  a  rule — he  may 
bathe  in  (water)  confined  (in  tanks),  after  taking  out 
three  lumps  (of  earth) ;  from  a  well  (let  him  take 
three)  lumps  of  clay  and  three  jars  of  water/ 

Devayani,  which  occurs  Mahabharata  I,  78.  The  verse  quoted  is 
the  tenth  of  that  Adhyaya,  and  agrees  with  ours,  except  that 
sutaham  is  read  for  ath^ham  in  the  beginning  of  the  second  half 
verse. 

5.  3.  As  to  the  Tirthas,  see  above,  I,  5,  8, 15-16. 

5.  Manu  IV,  201.  6.  Vishmi  LXIV,  i. 

7.  Vish«u  LXIV,  2.  I  read  the  verse  as  follows:  uddhrz'tya 
vapi  trin  pi«d&n  kuryad  apatsu  no  sada  I  niruddhasu  /£a  mr/'tpi«</an 
kupat  trin  abgha/iwstatheti  II  The  Dekhan  MSS.  read  at  the  end 
of  the  second  half  verse,  kupawzstrinava/awzstatha ;  M.  has  kupa- 
trinabapa/anstatha" ;  while  C.  I.  gives  kupat  trin  gha/awstatha". 
Nandapa;/(/ita  on  Vishwu,  loc.  cit.,  seems  to  have  had  the  latter 


3,  5.  DUTIES   OF   A   SNATAKA. 


239 


8.  If  he  has  accepted  presents  from  one  who  is 
able  to  give  presents  to  many,  or  from  one  whose 
presents  ought   not  to  be  accepted,  or  rf  he  has 
sacrificed  for  one  for  whom  he  ought  not  to  have 
sacrificed,  or  if  he  has  eaten  food  (given  by  a  person) 
whose  food  must  not  be  eaten,  he  shall  mutter  the 
Taratsamandtya. 

9.  Now  they  quote   also  (the   following  verse) : 
*  Those  who  improperly  associate  with  (an  outcast) 
teacher,  those  who  improperly  associate  with  (out- 
cast) pupils,  and  those  who  improperly  associate  (with 
outcasts)  by  (accepting  their)  food  or  by  (reciting) 
Mantras  (for  them),  enter  into  deep  darkness.' 

10.  Now  (follow)  the  duties  of  a  Sndtaka. 

11.  After    offering  at   the   morning  and  at  the 
evening  (meals)  with  (a  portion  of)  the  food  which 
he  may  have,  the  VaLrvadeva  and  the  Bali-offerings, 
he  shall  honour,  according  to  his  ability,  Brihmawas, 
Kshatriyas,  Vai-syas,  and  .Sudras  (who  may  come  to 
his  house  as)  guests. 

12.  If  he  cannot  (afford  to  give  food)  to  many,  let 
him  give  (something)  to  one  who  possesses  good 
qualities, 

1 3.  Or  to  him  who  has  come  first. 

14.  If  a  .Sudra  (has  come  as)  a  guest,  he  shall 
order  him  (to  do  some)  work,  (and  feed  him  after- 
wards) ; 

reading,  and  to  have  changed  it  to  '  kfipat  tu  trin  gha/a;«statha/  in 
order  to  save  the  metre.  The  sense  remains  the  same. 

8.  Manu  XI,  254.  The  text  is  found  Rig-veda  IX,  58.  Govinda 
explains  bahupratigrahya,  '  one  who  is  able  to  give  presents  to 
many,'  by  bahubhri'tyabharawakshama, '  one  who  is  able  to  support 
many  servants/ 

ro.  Vasish/Aa  XII,  i.  "    VasishMa  XI,  3-9- 

14.  Apastamba  II,  2,  4,  19. 


24O  BAUDHAYANA.  II,  3,  5. 

15.  Or  (if  he  cannot  spare  much),  he  may  give  a 
first  portion  (agrya)  to  a  .Srotriya. 

1 6.  It  is  prescribed  that  the  division  (of  the  food) 
shall   be   made  without  detriment  to  (the  interests 
of)  those  who  daily  receive  a  portion. 

1 7.  But  he  shall  never  eat  without  having  given 
away  (some  small  portion  of  the  food). 

1 8.  Now  they  quote  also  two  verses  which  have 
been  proclaimed  by  (the  goddess  of)  food:  'Him 
who,  without  giving  me  to  the  gods,  the  manes,  his 
servants,  his  guests  and  friends,  consumes  what  has 
been   prepared  and  (thus),  in  his  exceeding   folly, 
swallows  poison,   I  consume,  and   I  am  his  death. 
But  for  him  who,  offering  the  Agnihotra,  performing 
the  Vai-svadeva,  and  honouring  guests,  eats,  full  of 
contentment,  purity,  and  faith,  what  remains  after 
feeding  those  whom  he   must   support,   I   become 
ambrosia,  and  he  (really)  enjoys  me.' 

19.  Presents  of  money  must  be  given,  according 
to  one's  ability,  to  good  Brdhmawas,  ^rotriyas,  and 
Vedaparagas,  when  they  beg  outside  the  Vedi,  for  the 
sake  of  Gurus,  in  order  to  defray  (the  expenses  of) 
their  marriages,  or  of  medicine,  or  when  they  are 
distressed   for   a  livelihood,  or  desirous  to  offer  a 
sacrifice,  or  engaged  in  studying,  or  on  a  journey, 
or  have  performed  a  Vi-rva^it  sacrifice. 


15.  Vasish/#a  XI,  5.     Govinda   quotes  a  verse,  according  to 
which  an  agrya, '  first  portion,'  is  equal  to  sixteen  mouthfuls,  each 
of  the  size  of  a  peahen's  egg. 

16.  Apastamba  II,  4,  9,10-11.     'Those  who  daily  receive  a 
portion'  (nityabhaktika),  i.e.  sons,  wives,  and  so  forth. — Govinda. 
But  see  also  Apastamba,  loc.  cit. 

19.  Gautama  V,  20-21,  and  notes.    '  A  good  Brahmawa,  i.  e.  one 
who  follows  the  rule  of  conduct.' — Govinda. 


DUTIES   OF   A   SNATAKA. 


241 


20.  Cooked  food  (must  be  given)  to  other 
(beggars). 

2  1  .  Let  him  eat  (seated)  in  a  pure,  enclosed  place, 
after  having  well  washed  his  hands  and  feet  and 
after  having  sipped  water,  respectfully  receiving  the 
food  which  is  brought  to  him,  keeping  himself  free 
from  lust,  anger,  hatred,  greed,  and  perplexity,  (con- 
veying the  food  into  his  mouth)  with  all  his  fingers 
and  making  no  noise  (during  mastication). 


PRAS-NA  II,  ADHYAYA  3,  KANDIK\  6. 

1.  Let  him  not  put  back  into  the  dish  a  remnant 
of  food. 

2.  If  he  eats  (food),  containing  meat,  fish,  or  sesa- 
mum,  he  shall  (afterwards)  wash  and  touch  fire, 

3.  And  bathe  after  sunset. 

4.  Let  him  avoid  a  seat,  clogs,  sticks  for  cleaning 
the  teeth,  and  other  (implements)  made  of  Paletra 
wood. 

20.  Gautama  V,  22. 

21.  Vasish/fo  XII,  19-20;  Vish«u  LXVIII,  46.     'This  is  the 
rule  for  him  who  makes  an  offering  to  Atman  (i.  e.  performs  the 
Prjbagnihotra  at  his  meal).' — Govinda.     See  also  below,  II,  7, 12. 

6.  i.  'I.e.   he  shall  take  up  as  much  food  only  as  he  can 
swallow  at  one  mouthful.' — Govinda. 

2.  The  Dekhan  and  Gujarat  MSS.,  including  K.,  add  madhu, 
'  honey,'  after  sesamum. 

3.  This  and  the  following  six  Sutras  are  left  out  in  M.  and  the 
two  copies  of  the  commentary.     If  they  have,  nevertheless,  been 
received  into  the  text,  the  reason  is  that  similar  rules  occur  in  all 
Dharmasutras,  and  that  Sutra  3  begins  with  astamite,  while  asta- 
maye  occurs  in  Sutra  10.     It  seems  therefore  probable  that  the 
writer  of  the  MS.  from  which  M.  and  Govinda's  copies  are  derived, 
skipped  over  a  line  by  mistake. 

4-7.  Vasish///a  XII,  34-38- 


242  BAUDHAYANA.  TI,  3, 6. 

5.  Let  him  not  eat  (food  placed)  in  his  lap, 

6.  Nor  on  a  chair. 

7.  He  shall  carry  a  staff,  made  of  bamboo,  and 
golden  earrings. 

8.  Let  him  not  rub  one  foot  with  the  other  while 
bathing,    nor   place   the    one    on    the    other  while 
standing, 

9.  Let  him  not  wear  a  visible  garland. 

10.  Let  him  not  look  at  the  sun  when  he  rises  or 
sets\ 

11.  Let  him  not  announce  (the  appearance  of  a 
rainbow)  to  another  (man,  saying),  'There  is  Indra's 
bow.' 

1 2.  If  he  points  it  out,  he  shall  call.it  'the  jewelled 
bow.' 

1 3.  Let  him  not  pass  between  the  prakilaka  and 
the  beam  at  the  town  gate, 

14.  Nor  let  him  pass  between  the  two  posts  of  a 
swing. 

15.  Let  him  not  step  over  a  rope  to  which  a  calf 
is  tied. 

1 6.  Let  him  not  step  on  ashes,  bones,  hair,  chaff, 
potsherds,    nor    on    a    bathing-place   (moist    with) 
water. 


8.  Vishnu  LXXI,  40.  9.  Vasish//5a  XII,  39. 

10-.  VasishMa  XII,  10: 
n-12.  Vasish//fo  XII,  32-33. 

13.  Govinda  explains  prakilaka  by  'a  piece  of  wood  fastened  at 
the  town  gate.'     Etymologically  it  would  mean  '  a  strong  bolt.' 
Possibly  the  rule  may  be  equivalent  to  Apastamba  I,  n,  31,  23,  and 
mean  that  a  Snataka  is  not  to   creep  through  the   small   door 
which  is  found  in  all  Indian  town  gates,  and  left  open  after  the 
gates  have  been  shut. 

14.  Apastamba  I,  n,  31, 16.  15.  Vasish/Vfa  XII,  9. 
1 6.  Gautama  IX,  15 ;  Manu  IV,  132. 


,  3,6.  DUTIES    OF   A    SNATAKA. 


243 


1 7.  Let  him  not  announce  it  to  another  (man  if)  a 
cow  suckles  (her  calf). 

1 8.  Let  him  not  say  of  (a  cow  which  is)  not  a 
milch-cow, '  She  is  not  a  milch-cow.' 

19.  If  he  speaks  (of  such  a  one),  let  him  say,  'It  is 
one  which  will  become  a  milch-cow.' 

20.  Let   him   not   make   empty,   ill-sounding,  or 
harsh  speeches. 

21.  Let  him  not  go  alone  on  a  journey, 

22.  Nor  with  outcasts,  nor  with  a  woman,  nor 
with  a  6*udra. 

23.  Let  him  not  set  out  (on  a  journey)  towards 
evening. 

24.  Let  him  not  bathe  (entirely)  naked. 

25.  Let  him  not  bathe  at  night. 

26.  Let  him  not  cross  a  river  swimming. 

27.  Let  him  not  look  down  into  a  well. 

28.  Let  him  not  look  down  into  a  pit. 

29.  Let  him  not  sit  down  there,  where  another 
person  may  order  him  to  rise. 

30.  Way  must  be  made  for  a  Brahmawa,  a  cow,  a 
king,  a  blind  man,  an  aged  man,  one  who  is  suffering 
under   a  burden,  a  pregnant  woman,  and  a  weak 
man. 

31.  A  righteous  man  shall  seek  to  dwell   in  a 
village  where  fuel,  water,  fodder,  sacred  fuel,  Kara 
grass,  and  garlands  are  plentiful,  access  to  which  is 

17.  Vishnu  LXXI,  62.  18-19.  Gautama  IX,  19. 

20.  Manu  IV,  177  ;  Vishmi  LXXI,  57,  72,  74. 
21-23.  Manu  IV,  140.  24.  Gautama  IX,  61. 

26.  VasishMa  XII,  45. 

29.  E.  g.  in  the  palace  of  a  king,  whence  the  attendants  may 
drive  him. 

30.  Vasish/tfa  XIII,  58.  3'-  Gautama  IX,  65. 

R   2 


244  BAUDHAVANA.  II,  3,  6. 

easy,  where  many  rich  people  dwell,  which  abounds  in 
industrious  people,  where  Aryans  form  the  majority, 
and  which  is  not  easily  entered  by  robbers. 

32.  'A  Brahmawa  who,  having  wedded  a  wife  of 
the  .Sudra  caste  and  dwells  during  twelve  years  in  a 
village  where  water  (is  obtainable)  from  wells  only, 
becomes  equal  to  a  .Sudra.' 

33.  (If  you  say  that)  he  who  lives  in  a  town  and 
whose  body  is  covered  with  the  dust,  (raised)  by 
others,  and  whose  eyes  and  mouth  are  filled  with  it, 
will  obtain  salvation,  if  he  restrains  himself,  (I  de- 
clare that)  that  is  impossible. 

34.  '  The  dust   raised   by  carriages,  horses,  ele- 
phants, and  cows,  and  (that  which  comes)  from  grain 
is  pure,  blamed  is  (that  raised)  by  a  broom,  goats, 
sheep,  donkeys,  and  garments.' 

35.  Let   him   honour  those  who  are  worthy  of 
honour. 

36.  '  A  jRtshi,  a   learned   man,  a   king,  a  bride- 
groom,  a  maternal   unde,  a  father-in-law,  and   an 
officiating   priest  are  mentioned  in  the   Sjiwrti   as 
worthy  of  the  honey-mixture  at  certain  times  and 
occasions.' 

37.  'A  JKtshi,  a  learned  man,  and  a  king  must  be 

33.  Apastamba  I,  u,  32,  21. 

36.  Vasish/fta  XI,  1-2.     A  ./?/shi  is,  according  to  Govinda,  a 
man  who  knows  not  only  the  text  of  the  Mantras,  but  also  their 
sense.     But  Baudh£yana,  Gr/hya-sutra  I,  n,  4,  says  that  a  man 
who  knows,  besides  the  .Sakhd  and  its  Ahgas,  the  Kalpa  also,  is 
called  Tfashikalpa,  i.  e.  one  almost  a  .# z'shi.     See  also  Apastamba 
I,  2,  5,  5.     A  learned  man  (vidvas)  is  probably  a  student  who  has 
finished  not  only  his  vow,  but  learned  the  Veda,  a  so-called  vidya- 
snataka,  Apastamba  1, 1 1,  30,  3.    Regarding  the  arghya  or  madhu- 
parka,  the  honey-mixture,  see  Apastamba  II,  4,  8,  7-9. 

37.  Gautama  V,  27-30.     I  read  kriyarambhe  varartvi^au.    The 


II,  4,  7-  THE   TWILIGHT   DEVOTIONS.  245 

honoured  whenever  they  come,  a  bridegroom  and 
a  priest  at  the  beginning  of  the  religious  rites,  a 
maternal  uncle  and  a  father-in-law  when  a  year  has 
elapsed  since  their  last  visit.' 

38.  '  Let  him  raise  his  right  arm  .on  (entering)  the 
place  where  the  sacred  fire  is  kept,  in  the  midst  of  a 
herd  of  cows,  in  the  presence  of  Brahmawas,  at  the 
daily  recitation  of  the  Veda,  and  at  dinner.' 

39.  '  An  upper  garment  must  be  worn  on  the  fol- 
lowing five  occasions :  during  the  daily  study,  during 
the  evacuation  (of  excrements),  when  one  bestows 
gifts,  at  dinner,  and  while  one  sips  water.' 

40.  '  While  one  offers  oblations  in  the  fire,  while 
one  dines,  bestows  gifts,  offers  (food  to  deities  or 
Gurus),  and  accepts  presents,  (the  right  hand)  must 
be  placed  between  the  knees.' 

41.  'The  revealed  texts  declare,  that  the  creatures 
depend   on   food,   food   is   life;    therefore    gifts   of 
food  must  be  made.     Food  is  the  most  excellent  of 
sacrificial  viands.' 

42.  'Sin   is   removed   by   burnt  offerings,  burnt 
oblations  are  surpassed  by  (gifts  of)  food,  and  gifts 
of  food  by  kind  speeches.     That  (is  declared)  to  us 
in  the  revealed  texts.' 

PRASNA  II,  ADHYAYA  4,  KAJVDIKA  7. 
i.    Now,  therefore,  we  will  declare  the  rule  for 
(performing)  the  twilight  devotions. 

meaning  is  that  a  bridegroom  is  to  receive  the  honey-mixture  when 
he  comes  to  his  father-in-law's  house  for  his  wedding,  and  an  offi- 
ciating priest  when  he  comes  to  perform  a  sacrifice. 

38.  Vishmi  LXXI,  60.  Govinda  adds  that  the  act  is  performed 
as  a  salutation. 

41.  See  e.g,  Taittiriya  Ara»yaka  VIII,  2. 


246  BAUDHAYANA.  II,  4,  7. 

2.  Going   to  a  (sacred)   bathing-place,    he  shall 
bathe,  in  case  he  is  impure;  in  case  he  is  pure,  he 
may,  optionally,  omit  the  bath.     (But  in  either  case) 
he  shall  wash  his  feet  and  hands.     Sipping  water 
and  sprinkling  himself,  while  he  recites  the  (flik- 
verses)  containing  the  word  Surabhi,  the  Abliiigas, 
those  addressed  to  Varu//a,  the  Hira^yavarwas,  the 
Pavamants,  the  (sacred   syllables  called)  Vyahmis, 
and  other  purificatory  (texts),  he  becomes  pure  (and 
fit  to  perform  the  twilight  devotions). 

3.  Now  they  quote  also   (the  following  verse) : 
'Submersion  in  water  (and)  bathing  are  prescribed  for 
all  the  (four)  castes.     But  sprinkling  (water  over  the 
body),  while  Mantras  (are  being  recited),  is  the  par- 
ticular (duty)  of  the  twice-born.' 

4.  He  who  sprinkles  himself  (with  water)  at  the 
beginning  of  any  sacred  rite, — before  the   time  of 
the   twilight  devotions, — while   reciting   that  same 
collection  of  purificatory  (texts),  becomes  pure. 

5.  Now  they  quote  also  (the  following  rules; : 
Seated,  with  his  face  to  the  west,  on  Darbha  grass 
and  holding  Darbha  blades  in  his  (right)  hand,  which 


7.2.  'A  sacred  bathing-place,  i.  e.  a  river  or  pond  outside  the 
village.' — Govinda.  The  same  author  adds  that  the  hands  must 
be  washed  as  far  as  the  wrist,  that  while  sipping  water  the  wor- 
shipper is  to  repeat  in  the  evening,  Taittiriya  Arawyaka  X,  31,  and 
in  the  morning  X,  32,  and  that  if  he  bathes,  Taittiriya  Ara/zyaka 
X,  i,  12,  and  other  texts  must  be  recited.  The  J?fc  containing 
the  word  Surabhi  is  found  Taittiriya  Sa/nhital,  5,  1 1,  4,  7  ;  the  three 
Ablingas,  Taittiriya  Arawyaka  X,  i,  n  ;  the  four  verses  addressed 
to  Varumi,  Taittiriya  Sawzhita  III,  4,  n,  4,  and  Taittiriya  Ara«yaka 
II,  4,  4.  By  the  term  Pavamanis  the  Pavamananuvaka,  Taittiriya 
Brahma«a  I,  4,  8,  is  meant. 

5.  The  injunction  to  turn  the  face  to  the  west  refers  to  the 
evening  prayer;  see  also  below,  Sutra  10. 


11,4,7-  THE   TWILIGHT   DEVOTIONS.  247 

is  filled  with  water,  he  shall  repeat  the  Savitri  one 
thousand  times  ; 

6.  Or   (he   may   recite   the  verse)  one   hundred 
times,  suppressing  his  breath ; 

7.  Or  mentally   ten    times,    adding   the   syllable 
Om  at  the  beginning  and  at  the  end  and  the  seven 
Vyahmis. 

8.  And  if  he  is  tired  by  three  suppressions  of 
his  breath  (performed)  with  (the  recitation  of)  the 
(Anuvaka    called)    Brahmahrzdaya    (the    heart    of 
Brahman,  then  let  him  repeat  the  Savitrt). 

9.  In  the  evening  he  worships  (the  sun)  with  the 
two  (verses)  addressed  to  Varuwa,  '  Hear  this  my 
call,  O  Varuwa/  and  '  Therefore  I  go  to  thee.' 

TO.  The  same  (rules  apply  to  the  twilight  devo- 
tion) in  the  morning,  (but  the  worshipper)  shall  face 
the  east  and  stand  upright. 

11.  In  the  day-time  he  worships  (the  sun)  with  the 
two  (verses)  addressed  to  Mitra,  'The  glory  of  Mitra, 
who  supports  men/  and  '  Mitra  causes  men  to  join.' 

12.  Let  him  begin  (the  twilight  devotion)  in  the 

6.  Govinda  states  lhat  prawaySmaja^,  '  suppressing  his  breath,' 
has  in  this  Sutra  no  technical  meaning. 

7.  Govinda  says  that  the  order  to  be  observed  in  this  case  is  as 
follows  :  First  the  syllable  Om  is  .to  be  recited,  next  the  seven 
Vyahn'tis,  beginning  with  Bhu/fc  and  ending  with  Satyam,  then  the 
Savitri,  and  finally  again  the  syllable  Om. 

8.  The  Brahmahr/daya  is   Taittiriya  Arawyaka  X,    28.     This 
Anuvaka  may  be  repeated  three  times  for  each  Pra«ayama  (see 
Vasish/fta  XXV,  13),  or  altogether  nine  times,  and,  if  the  wor- 
shipper is  then  tired,  he  may  go  on  repeating  the  Savitri  without 
suppressing  his  breath. 

9.  Taittiriya  Sawhita  II,  i,  n,  6.  10.  Gautama  II,  n. 
it.  Taittiriya  Sawhita  III,  4,  1 1,  5. 

12.  Very  early,  i.e.  when  the  stars  are  still  visible;  see  also 
Gautama  II,  n,  and  note. 


248  BAUDHAYANA.  II,  4,  7. 

morning  very  early,  and  finish  it  when  the  sun  has 
risen. 

13.  Let  him  begin  (the  twilight  devotion)  in  the 
evening,  when  (the  sun)  has  set,  (and  finish  it)  very 
soon  after  (the  appearance  of  the  stars) ; 

14.  And  the  complete  observance  of  the  twilight 
devotions  (produces  as  its  reward)  an  uninterrupted 
succession  of  days  and  nights. 

15.  Now  they  quote  with  reference  to  this  (sub- 
ject) also  the  following  two  verses,  which  have  been 
proclaimed  by  the  Lord  of  created  beings  (Pra^d- 
pati):  'How  can  those  twice-born  men   be   called 
Brahma^as  who  do  not  perform  their  twilight  devo- 
tions, in  the  morning  and  in  the  evening  at  the 
proper  time  ?    At  his  pleasure  a  righteous  king  may 
appoint  those  Brahmawas  who  neglect  to  daily  per- 
form the  twilight  devotions,  both  at  morn  and  at 
eve,  to  do  the  work  of  ^udras.' 

1 6.  If  the   time  for   the    (twilight  devotion)  is 
allowed  to  pass  in  the  evening,  (the  offender  shall) 
fast  during  the  night ;  and  if  it  is  neglected  in  the 
morning,  he  shall  fast  during  the  (next)  day. 

17.  He  obtains  (thereby)  the   (same)  reward  as 
if  he  had  remained   standing   and   sitting   (in   the 
twilight). 

1 8.  Now  they  quote  also  (the  following  verses): 
'  Whatever  sin  (a  man)  may  have  committed  with 
his  organ,  with  his  feet,  with  his  arms,  by  thoughts 
or  by  speech,  from  (all)  that  he  is  freed  by  per- 
forming the  twilight  devotion  in  the  evening.' 

19.  (The   worshipper)   becomes    also    connected 


14.  The  day  and  night  will  not  be  cut  off  from  his  existence. 
1 6.  Vasish/fta  XX,  4-5.  18.  Vasish/^a  XXVI,  2. 


II,  5,  8.  BATHING,  249 

(thereby)  with   the   (next)  night,  and  Varu«a   will 
not  seize  him. 

20.  In  like  manner  he  becomes  free  from  the  sin 
committed  during  the  night  by  worshipping  in  the 
morning. 

21.  He  is   also  connected  with  the  (next)  day, 
Mitra   protects   him   and  Aditya   leads  him  up  to 
heaven. 

22.  It  is   declared  in  the  Veda,  'A   Brahmawa 
who  in  this  same  manner  daily  worships  in  the  twi- 
light, both  at  morn  and  at  eve  arid,  being  sanctified 
by  the  Brahman,  becoming  one  with  the  Brahman, 
and  resplendent  through  the  Brahman,  follows  the 
rules  of  the  .Sastra,  gains  the  heaven  of  Brahman.' 

PRASNA  II,  ADHYAYA  5,  KANDIKA  8. 

1.  Now,  after  washing  his  hands,  he  shall  take 
his  waterpot  and  a  clod  of  earth,  go  to  a  (sacred) 
bathing-place  and  thrice  clean  his  feet  (with  earth 
and  water)  and  thrice  his  body. 

2.  Now  some  say,  '  One  must  not  enter  a  burial- 
ground,   water,  a   temple,  a   cowpen,   nor  a  place 
where    Brahmawas    (sit)    without    having    cleaned 
one's  fee:.' 


20.  Vasish/Aa  XXVI,  3. 

22.  Brahman  means  here  the  Veda,  the  Sdvitrf,  and  the  uni- 
versal soul. 

8.  i.  Vish«u  LXIV,  18.  This  Adhyaya  contains  the  rules  for 
bathing,  and  the  subject  is  introduced,  as  Govinda  observes, 
because  in  the  preceding  chapter  II,  4,  7.  2>  il  has  been  ^  that 
an  impure  person  must  bathe  before  he  performs  the  twilight  devo- 
tions. Govinda  also  states  that  the  word  *a,  '  and,'  which  stands 
after  mr*tpi»<fem,  '  a  clod,'  indicates  that  gomaya, '  cowdung,'  must 
also  be  employed. 


250  BAUDHAYANA.  11,5,8. 

3.  Then  he  enters  the  water,  (reciting  the  follow- 
ing verse) :  '  I  take  refuge  with  gold-horned  Varu#a, 
give  me  at  my  request  (O  Varuwa)  a  purifying  bathing- 
place.     May  Indra,  Varu«a,  Brzhaspati,  and  Savitrz 
again  and  again  cleanse  me  from  all  sin  which  I  have 
committed  by  eating  the  food  of  unholy  men,  by 
receiving  gifts  from  the  wicked,  and  from  all  evil 
which  I  have  done  by  thoughts,  speeches,  or  deeds.' 

4.  Then  he  takes  up  water  in  his  joined  hands, 
(saying),  '  May  the  waters  and  the   herbs  be  pro- 
pitious to  us.' 

5.  (Next)  he  pours  (the  water)  out  in  that  direc- 
tion  in   which    an   enemy   of  his   dwells,   (saying), 
'  May  they  work  woe   to   him  who   hates  us  and 
whom  we  hate.' 

6.  Then  he  sips  water,  and  thrice  makes  the  water 
eddy  around  himself  turning  from  the  left  to  the 
right  (and  saying),  'May  that  which  is  hurtful,  which 
is  impure,  and  which  is  inauspicious  in  the  water  be 
removed.' 

7.  After  having  submerged  himself  and  having 
emerged  from  the  water, 

8.  (Acts   of)   personal   purification,  washing   the 
clothes  by  beating  them   on   a  stone   and   sipping 

3.  The  verse  is  found  Taittiriya  Ara«yaka  X,  i,  12. 

4.  Taittiriya  Ara#yaka  X,  i,  11. 

5.  Taittiriya  Arawyaka,  loc.  cit.     This  and  the  following  Sutras, 
down  to  II,  6,  1 1, 15,  are  wanting  in  the  Gujarat  and  Dekhan  MSS. 
except  in  K. 

6.  TaittirSya  Ara«yaka  X,  i,  13. 

7.  Govinda  points  out  that  the  completion  of  this  Sutra  is  to  be 
found  in  Sutra  10.     He  adds  that  Baudhayana  inserted  Sutras  8-9 
in  the  middle,  because  he  was  afraid  to  forget  the  rules  contained 
in  them. 

8.  VishmiLXlV,  10,11. 


11,5-8.  BATHING.  25! 

water  are  not  (permitted  to  the  worshipper)  as 
long  as  he  is  in  the  water. 

9.  If  (the  water  used  for  bathing)  has  been  (taken 
from  a)  confined  (place,  such  as  a  well),  he  worships 
it  with  the  following  (Mantra):  'Adoration  to  Agni, 
the  lord  of  the  waters ;  adoration  to  Indra ;  adora- 
tion to  Varima ;  adoration  to  Varuwt ;  adoration  to 
the  waters.' 

ro.  After  having  ascended  the  bank  and  having 
sipped  water,  let  him  again  sip  water,  though  he  has 
done  so  before,  (and  recite  the  following  Mantras) : 
'  May  water  purify  the  earth,  may  the  purified  earth 
purify  me,  may  Brahmawaspati  (and)  Brahman  purify, 
may  the  purified  (earth)  purify  me.  May  water  purify 
me,  (taking  away)  all  (the  guilt  which  I  incurred  by 
eating)  remnants  of  food,  and  forbidden  food,  (by 
committing)  evil  deeds,  (by)  receiving  gifts  from 
wicked  men,  Svahi!' 

ii.  Making  two  Pavitras  he  rubs  (his  body)  with 
water.  Having  rubbed  himself,  (reciting  the)  three 
(verses), '  Ye  waters  are,'  &c.,  the  four  (verses), '  The 
golden-coloured,  pure,  purifying,'  &c.,  (and)  the  Anu- 
vaka,  '  He  who  purifies/  &c.,  he  performs,  stepping 
back  into  the  water,  three  Pra^ayamas  with  the 
Aghamarsha^a  (hymn) ;  then  he  ascends  the  bank, 
squeezes  (the  water)  out  of  his  dress,  puts  on  gar- 
ments which  have  been  washed  and  dried  in  the  air 
and  which  are  not  the  worse  for  wear,  sips  water, 


9.  Taittiriya  Arawyaka  X,  i,  12. 

10.  Taittiriya  Aranyaka  X,  23.     Govinda  says  that  the  rule  is 
intended  to  indicate  also  that  a  person  who  recites  sacred  texts 
while  sipping  water,  must  do  so  only  after  having  taken  water  once 
before.     K.  inserts  before  this  Mantra,  also  Anuvaka  22. 

11.  VishmiLXIV,  13-14;  18-19.   The  Vedic  passages  intended 


252  BAUDHAYANA.  11,5,8. 

sits  down  on  Darbha  grass,  and,  holding  Darbha 
grass  (in  his  hands),  recites,  facing  the  east,  the 
Gayatrl  one  thousand  times,  (or)  one  hundred  times, 
or  any  number  of  times,  or  at  least  twelve  times. 

12.  Then  he  worships  the  sun  (reciting  the  follow- 
ing Mantras):  'Out  of  darkness  we,'  &c.,  'Up  that 
bright/  &c.,  'That  eye  which  is  beneficial  to  the  gods,' 
&c.,  (and)  *  He  who  rose/  &c. 

1 3.  Now  they  quote  also  (the  following  maxim) : 
'The  syllable  Om,  the  Vyahmis,  and  the  Savitrl, 
these  five  Veda-offerings  daily  cleanse  the  Brahmawa 
from  guilt/ 

14.  Being  purified  by  the  five  Veda-offerings,  he 
next  satiates  the  gods  (with  water,  saying), 

PRASNA  II,  ADHYAYA  5,  KAJVDIKA  9. 

i.  'I  satiate  the  deities  of  the  eastern  gate,  Agni, 
Pra^clpati,  Soma,  Rudra,  Aditi,  Brzhaspati,  together 
with  the  lunar  mansions,  with  the  planets,  with  the 
days  and  nights,  and  with  the  Muhurtas  ;  Om,  I  also 
satiate  the  Vasus  ; 

are  found  Taitt.  Sa^zhita  IV,  i,  5,  i ;  V,  6,  i,  i ;  and  Taitt  Brah- 
ma«a  I,  4,  8.  Pavitras,  i.  e.  blades  of  Kara  grass.  '  He  performs 
three  Pra«ayamas  with  the  A  hamarsha«a  hymn  (Rig-veda  X,  190),' 
i.  e.  he  thrice  suppresses  his  breath  (prawayama)  and  recites  during 
each  suppression  the  Aghamarshawa  three  times,  just  as  on  other 
occasions  the  Gayatrl  is  recited  three  times. 

12.  The  first  Mantra  is  found  Taitt.  Sawzhitd  IV,  i,  7,  4;  the 
third  and  the  fourth  Taitt.  Ara«yaka  IV,  42,  32-33. 

14.  Vishma  XLIV,  24.  The  ceremony  is  the  so-called  Tarpana, 
which  is  usually  described  in  the  GrzTiya-sutras,  e.  g.  Sahkhayana 
IV,  9-10,  and  the  quotations  in  Professor  Oldenberg's  notes, 
Indische  Studien  XV,  152. 

9.  i.  This  and  the  next  Ka»<fikas  are  given  in  full  by  K.  only. 
M.  gives  the  first  and  last  words  of  both,  the  commentary  the 


TI»5>9-  TARPAJVA. 


2.  '  Om,  I  satiate  the  deities  of  the  southern  gate, 
the  Pitr/s,  Yarna,  Bhaga,  Savitr*,  Tvash/n,  Vayu! 
Indragnl,   together  with  the  lunar  mansions,  with 
the  planets,  with  the  days  and  nights,  and  with  the 
Muhurtas  ;  Om,  I  also  satiate  the  Rudras. 

3.  '  Om,  I  satiate  the  deities  of  the  western  gate, 
Mitra,  Indra,  the  Mahipit^s,  the  Waters,  all  the  godsi 
Brahman,  Vishnu,  together  with  the  lunar  mansions^ 
with  the  planets,  with  the  days  and  nights,  and  with 
the  Muhurtas  ;  Om,  I  also  satiate  the  Adityas. 

4.  'Om,  I  satiate  the  deities  of  the  northern  gate, 
the  Vasus,  Vanma,  A^a-ekapad,  Ahibudhnya,  Ushas,' 
the  two  A-rvins,  Yama,  together  with  ...... 

5.  'Cm.  I  satiate  all  the  gods  ;  the  Sadhyas  ;  Brah- 
man ;  Pra/apati;  the  four-faced  god  ;  Hirawyagarbha; 
Svayambhu;  the  male  attendants  of  Brahman  ;  Para- 
mesh^in  ;  the  female  attendants  of  Brahman  ;  Agni  ; 
V4yu  ;  Varu^a  ;  Surya  ;  the  moon  ;  the  lunar  man- 
sions ;  Sadyo^ata  ;  BhM-purusha  ;  Bhuva^-purusha  ; 
Suva^-purusha  ;   BhM  ;   Bhuva-^  ;   Suva^  ;    Maha^  ; 
6^ana>^  ;  Tapa^  ;  Satya. 

6.  '  Om,  I  satiate  the  god  Bhava  ;  .Sarva  ;  l^ina  ; 
Paaipati  ;  Rudra  ;  Ugra  ;    Bhlmadeva  ;  Mahideva  ; 
the  wife  of  the  god  Bhava  ;  of  the  god  .Sarva  ;  of  the 
god  Ij-ana  ;  of  the  god  Pa^upati  ;  of  the  god  Rudra  ; 
of  the  god  Ugra;  of  Bhlmadeva;  of  Mahadeva;  the 
son  of  Bhava  ;  of  .Sarva  ;  of  I-sana  ;  of  Pa^upati  ;  of 

beginning  of  o  and  the  end  of  10  only.  The  text  of  K.  is  probably 
interpolated,  as  it  seems  impossible  that  Baudhayana  could  have 
mentioned  his  successors,  Apastamba  and  SatyashjuMa  Hira«ya- 
ke-rin,  whose  names  occur  below,  II,  5,  9,  14.  On  the  other  hand, 
it  is  not  doubtful  that  the  number  of  Mantras  must  nevertheless 
have  been  very  large,  as  the  numeration  in  M.  shows  that  they 
filled  two  entire  Ka«/ikds. 


254  BAUDHAYANA.  II,  /;,  9. 

Rudra  ;  of  Ugra  ;  of  Bhtmadeva  ;  of  Mahadeva  ;  Om, 
I  also  satiate  the  Rudras ;  the  attendants  of  Rudra. 

7.  'Om,  I  satiate  Vighna;  Vinayaka  ;  Vira  ;  Sthftla  ; 
Varada  ;     Hastimukha  ;     Vakratu^a  ;     Ekadanta  ; 
Lambodara ;  the  male  attendants   of  Vighna ;    the 
female  attendants  of  Vighna. 

8.  'Om,  I  satiate  Sanatkumara ;   Skanda;   Indra ; 
ShashMi ;    Shawmukha  ;  Vlrakha  ;    Mahasena  ;    Su- 
brahma/zya ;    the    male   attendants  of  Skanda ;    the 
female  attendants  of  Skanda. 

9.  '  Om,    I    satiate  Aditya ;    Soma ;    Angaraka  ; 
Budha ;    B^/haspati ;    .Sukra ;    6anai.w£ara  ;    Rahu  ; 
Ketu. 

10.  'Om,  I  satiate  Ke^rava ;  Narayawa  ;  Madhava  ; 
Govinda  ;    Vishwu  ;     Madhusudana  ;     Trivrikrama  ; 
Vamana;     .SridBara;     Hrishikesa ;     Padmanabha ; 
Damodara ;    the   goddess   Sri ;    the   goddess  Sara- 
svati ;  Push/i ;  Tush/i ;  Vishwu  ;  Garutmat ;  the  male 
attendants   of  Vish»u ;    the   female   attendants   of 
Vish#u. 

11.  'Om,  I  satiate  Yama  ;  Yamard^a;  Dharma  ; 
Dharmara^a ;  Kila  ;  Nlla ;   Mntyu ;  Mrztyungaya. ; 
Vaivasvata  ;    ^itragupta ;    Audumbara ;   the    male 
attendants  of  Vaivasvata  ;  the  female  attendants  of 
Vaivasvata. 

12.  '  Om,  I  satiate  the  gods  of  the  earth  ;  Kasyapa; 
Antariksha ;  Vidya ;  Dhanvantari ;  the  male  atten- 
dants  of  Dhanvantari;    the   female   attendants   of 
Dhanvantari.' 

13.  Next,  passing  the  sacrificial  thread  round  the 
neck,  (he  offers  the  following  libations) : 

14.  '  Om,  I  satiate  the  ^?/shis;  the  great  ./vVshis; 
the  best  /frshis;  the  Brahmarshis;  the  divine  7?«'shis; 
the  royal  /frshis  ;  the  .Srutarshis  ;  the  Seven  /frshis  ; 


II,5>io.  •     TARPAJVA.  255 

the  ^'shis  of  the  KiWas  (of  the  Ya^ur-veda) ;  the 
^'shikas ;  the  wives  of  the  >fo'shis  ;  the  sons  of  the 
/fo'shis;  Ka«va  RanHhayana;  Apastamba.,  the  author 
of  the  Sutra;  Satyasha^a  Hira#yake.nn ;  Va^a- 
neyin  Ya*£avalkya  ;  A^vaUyana  Saunaka  ;  Vyasa  ; 
the  syllable  Cm ;  the  Vyahmis ;  the  Savitrl ;  the 
Gayatri ;  the  AV/andas  ;  the  ^g-veda  ;  the  Ya/nr- 
veda;  the  Sama-veda ;  the  Atharvahgirasa ;  the 
Itihasa  and  Purawa ;  all  the  Vedas  ;  the  servants  of 
all  gods  ;  all  beings.' 

45-.  Then,  passing  the  sacrificial  string  over  the 
right  shoulder,  (he  offers  the  following  libations) : 

PRASNA  II,  ADHAYA  5,   KAJVDIKA  10. 

1.  '  Om,  I  satiate  the  fathers,  Svadha,  adoration ! 
the    grandfathers  ;     the    great-grandfathers  ;     the 
mothers  ;     the    grandmothers  ;     the    great -grand- 
mothers ;  the  maternal  grandfathers ;   the  maternal 
grandmother  ;     the     mother's    grandmother  ;     the 
mother's  great-grandmother. 

2.  'Om,  I  satiate   the   teacher  (a^arya),  Svadha, 
adoration !  the  wife  of  the  teacher ;  the  friends  ;  the 
wives  of  the  friends ;  the  relatives ;  the  wives  of  the 
relatives ;    the  inmates  of  the  house  (amatya) ;  the 
wives  of  the  inmates  of  the  house ;  all ;  the  wives 
of  all.' 

3.  He   pours   the   water   out  from   the   several 
Tlrthas  (of  the  hand  sacred  to  the  several  deities). 

4.  (He  recites  at  the  end  of  the  rite  the  following 

3.  I.  e.  the  water  must  be  poured  out  in  accordance  with  the 
rule  given  above. 

4.  Va^-asaneyi  Sawhitd  II,*34.     The  translation  of  the  Mantra 
follows  Govinda's  explanation. 


BAUDHAYANA.  IT.  -„  TO. 


Mantra)  :  '  (Ye  waters),  who  bring  food,  ambrosia, 
clarified  butter,  milk,  and  barley-gruel,  are  food  for 
the  manes  ;  satiate  my  ancestors  !  May  you  be 
satiated,  may  you  be  satiated  !  ' 

5.  Let  him  not  perform  ceremonies  in  honour  of 
the  gods  while  his  clothes  are  wet,  or  while  he  is 
dressed  in  one  garment  only  ; 

6.  Nor  those  connected  with  the  manes.    That  (is 
the  opinion)  of  some  (teachers). 


II,  ADHYAYA  6,  KANDIKA  11. 

i  .  Now  these  five  great  sacrifices,  which  are  also 
called  the  great  sacrificial  sessions,  are  the  sacrifice 
to  be  offered  to  the  gods,  the  sacrifice  to  be  offered 
to  the  manes,  the  sacrifice  to  be  offered  to  all  beings, 
the  sacrifice  to  be  offered  to  men,  (and)  the  sacrifice 
to  be  offered  to  Brahman, 

2.  Let  him  daily  offer   (something   to   the  gods 
with  the  exclamation)  Svaha,  be  it  only  a  piece  of 
fuel.      Thereby  he  performs  that   sacrifice    to   the 
gods. 

3.  Let  him  daily  offer  (something   to  the  manes 
with  the  exclamation)  Svadha,  be  it  only  a  vessel 
filled  with  water.    Thereby  he  performs  that  sacrifice 
to  the  manes. 

4.  Let  him  daily  pay  reverence  to  (all  beings) 
endowed   with    life.      Thereby   he    performs    that 
sacrifice  to  the  beings. 

11.  i.  This  and  the  next  four  Sfttras  agree  almost  literally  with 
»Satapatha-brahma«a  XI,  5,  6,  i.  See  also  Taitt.  Arawyaka  II,  10; 
Apastamba  I,  4,  12,  15-13,  i. 

4.  Govinda  says  that  the  Mantra  is  to  be  '  bhdtebhyo  nama-4, 
adoration  to  all  beings,'  and  adds  that  some  consider  the  first  three 


II,  6,  ii.  MAHAYAGJVAS.  257 

5.  Let  him  daily  give  food  to  Br^hma«as,  be  it 
only  roots,  fruit,  or  vegetables.     Thereby  he   per- 
forms that  sacrifice  to  men. 

6.  Let  him  daily  recite  the  Veda  privately,  be  it 
only  the  syllable  Om  or  the  Vyahmis.     Thereby  he 
performs  that  sacrifice  to  be  offered  to  Brahman. 

7.  '  The  private  recitation  of  the  Veda  is,  indeed, 
the  sacrifice  to  Brahman.     At  that  sacrifice  to  Brah- 
man   speech,    forsooth,    (takes    the    place    of)    the 
Guhu,  the  internal  organ  (that  of)   the  Upabhm, 
the  eye   (that  of)  the   Dhruva,  the   understanding 
(that  of)  the  Sruva,  truth  (that  of)  the  final  bath, 
heaven  (is)  the  conclusion  of  the  sacrifice.     He  who, 
knowing  this,  daily  recites  the  Veda  to  himself,  gains 
as  much  heavenly  bliss  as,  and  more  than,  he  who 
gives   away   this    whole   earth    that   is    filled   with 
wealth,  and   imperishable  (beatitude),  and  conquers 
death.     Therefore   the  Veda   should  be  recited  in 
private.     Thus  speaks  the  Brahmawa.' 

8.  Now  they  quote  also  (the  following  passage)  : 
'  If,  well  anointed,  well  fed,  and  lying  on  a  comfortable 
couch,  one  recites  (the  portion  of  the  Veda  referring 
to)  any  sacrifice,  one  has  offered  it  thereby.' 


to  be  performed  by  the  Vauvacleva  and  the  Bali- 
offering,  while  others  enjoin  their  separate  performance. 

7.  .Satapatha-brihmana  XI,  5,  6,  2.     See  also  Taitt.  Arawyaka 
II,  17.     K.  reads  dhrrtir  dhruva,  '  the  firm  resolve  (takes  the  place 
of)  the  Dhruva,'  which  is  apparently  a  correction  made  according 
to  the  Ara»yaka.     According  to  the  commentary  the  text  of  the 
last  portion  of  the  quotation  runs  thus,  'ySvanta/n  ha  vS  im&m 
vittasya  purnaw  dadat  svargaw  lokaw  ^-ayati  t&vantaw  lokawjfayati 
bhuyawzsa/B  Mkshayyaw  Hpa  mr/tyum  ^yati  ya  evawi  vidvan,'  &c. 
M.  and  K.  do  not  give  the  whole  passage.     The  published  text  of 
the  .Satapatha-brahmawa  slightly  differs  from  Govinda's  version. 

8.  ,Satapatha-brahma»a  XI,  5,  7,  3-4. 

C'4]  S 


258  BAUDHAYANA.  11,6,  IT, 

9.  Some  (teachers)  declare  (that  there  is  a  text) 
which  teaches  a  fourfold  division  of  these   sacred 
duties.     (But)  as  no  (other  meaning  is)  perceptible, 
(the  text) '  Four  paths/  &c.,  refers  to  sacrificial  rites. 

10.  (Viz.)  to  Ishris,  animal  sacrifices,  Soma  sacri- 
fices, and  Darvthomas, 

1 1.  The    following   (Rik)   declares    that,   '  Four 
paths,  leading  to  the  world  of  the  gods,  go  severally 
from  the  earth  to  heaven.     All  ye  gods,  place  us  on 
that   among  them  which  will  gain   us  undecaying 
prosperity.' 

12.  The  student,  the  householder,  the  hermit  in 
the  woods,  the  ascetic  (constitute  the  four  orders). 

13.  A  student  (shall)  obey  his  teacher  until  death. 

9.  I  read  the  text  as  follows,  'tasya  ha  vS  etasya  dhannasya 
foturdha"  bhedam  eka  ahu£.'  M.  has  bhedakam,  the  I.  O.  copy 
of  the  commentary  bhedarahk&m,  and  K.  tasya  ha  va  etasya 
yagroasyafoturdha  bhutam  eka  ShuA.  Below  in  the  commentary 
on  Sutra  27,  Govinda  repeats  the  latter  part  of  this  Sutra  in  the 
form  which  I  have  adopted.  The  discussion  which  begins  here  is 
the  same  as  that  which  occurs  Apastamba  II,  9,  23,  3-24,  15. 

u.  Taittirfya  Sawhitd  V,  7,  2,  3. 

12.  K.  omits  this  Sutra.  After  it  M.  and  K.  have  the  following 
passage :  '  brahma£ari«o  'tyantarn  atraanam  upasa0*gr/hy£  'Hryan 
bruvate  vane  jramyantyeke  [yawtyete,  K.]  savaneshvapa  upaspr/- 
janto  vanyenannenaikagni/»  [nyenSnnena  naikagni/tf ,  K. ;  vanye- 
naikanaw,  M.]  ^uhvanaA  [gnhvas,  M.]  satyasyaike  karmam 
[karmam,  M.]  anagnayo  'niketana^  [tvaA  kaw,  K.]  kaupina^MS- 
dana  varshasv  ekastha  uddhr/tapariputabhir  adbhiA  kSryawz  [apa- 
karya»z,  M.]  kurvawa^  [kurva»Ss  tatrodaharanti,  K.]  sannamusale 
vyahgare  nivr;ltararavasampate  bhikshanta/fc  sarvataA  parimoksham 
[parimeke,  M.]  apavidhya  vaidikani  karma»y  abhayataA  pari^Minni 
madhyamam  padam  upajlishyimaha  iti  vadanto.'  The  commentary 
gives  a  few  portions  of  this  passage  further  on.  Irrespective  of 
minor  corruptions,  it  gives  no  sense  in  the  place  where  it  stands, 
and  it  seems  probable  that  we  have  to  deal  with  a  confused  and 
badly  corrupted  text,  which  Govinda  arranged  either  as  seemed 
good  to  him,  or  on  the  authority  of  better  MSS. 


H,6,  n.  THE  FOUR   ORDERS.  359 

1-4.  A  hermit  is  he  who  regulates  his  conduct 
entirely  according  to  the  Institutes  proclaimed  by 
Vikhanas. 

15.  A  Vaikhanasa  (shall  live)  in  the  forest,  sub- 
sisting on  roots  and  fruit,  practising  austerities  and 
bathing  at  morn,  noon,  and  eve ;  he  shall  kindle  a 
fire  according  to  the  Sramarcaka  (rule) ;  he  shall  eat 
wild-growing  (vegetables  and  grain)  only;  he  shall 
worship  gods,  manes,  Bhutas,  men,  and  jftshis ;  he 
shall  receive  hospitably  (men  of)  all  (castes)  except 
those  (with  whom  intercourse  is)  forbidden ;  he  may 
even  use  the  flesh  of  animals  killed  by  carnivorous 
beasts ;  he  shall  not  step  on  ploughed  (land) ;  and 
he  shall  not  enter  a  village ;  he  shall  wear  his  hair 
in  braids,  and  dress  in  (garments  made  of)  bark  or 
skins;    he   shall   not  eat  anything  that  has   been 
hoarded  for  more  than  a  year. 

1 6.  An  ascetic  shall  leave  his  relatives  and,  not 
attended  by  any  one  nor  procuring  any  property, 
depart  (from  his  house   performing  the  customary 
ceremony)  according  to  the  rule. 

17.  He  shall  go  into  the  forest  (and  live  there). 

1 8.  He  shall  shave  his  hair  excepting  the  top-lock. 

15.  This  passage,  which  Govinda  gives  as  one  Sutra,  agrees 
word  for  word  with  Gautama  III,  26-35,  except  in  the  beginning, 
where  Gautama  omits  'bathing  at  morn,  noon,  and  eve.'    The 
MSS.  all  read  bhaiksham,  'begged  food/  instead  of  baishkam, 
'  the  flesh  of  animals  slain  by  carnivorous  beasts.'     But  Govinda's 
explanation  leaves  no  doubt  as  to  the  correctness  of  the  latter 
reading.     The  Dekhan  and  Gu^arSt  MSS.,  including   K.,  read 
agramyabhqgi  H  agramyabhogl 

1 6.  I  adopt  the  readings  of  the  Dekhan  MSS.,  aparigrahaA  (for 
apratigraha^)  and  pravra^et  (for  parivra^et).   The  rule  for  the  cere- 
mony is  given  below,  II,  10, 17. 

1 8.  This  is  Govinda's  explanation  of  jikh£mu»da^,  the  reading 
of  all  MSS. 

S   2 


260  BAUDHAYANA.  II,  6,  II. 

19.  He  shall  wear  a  cloth  to  cover  his  nakedness. 

20.  He  shall  reside  in  one  place  during  the  rainy 
season. 

21.  He  shall  wear  a  dress  dyed  yellowish-red. 

22.  He   shall   go   to   beg  when   the   pestle   lies 
motionless,    when    the    embers    have   been    extin- 
guished, and  when  the  cleaning  of  the  dishes  has 
been  finished. 

23.  With  the  three  means  of  punishment,  (viz.) 
words,  thoughts,  and  acts,  he  shall  not  injure  created 
beings. 

24.  He  shall  carry  a  cloth  for  straining  water  for 
the  sake  of  purification. 

25.  He  shall  perform  the  necessary  purifications 
with  water  which  has  been  taken  out  (of  a  well  or 
tank)  and  has  been  strained. 

26.  (Ascetics  shall)  say, '  Renouncing  the  works 
taught  in  the  Veda,  cut  off  from  both  (worlds),  we 
attach  ourselves  to  the  central  sphere  (Brahman).' 

27.  But    the   venerable   teacher   (declares)   that 
there  is  one  order  only,  because  the  others  do  not 
beget  offspring. 

28.  With  reference  to  this  matter  they  quote  also 
(the  following  passage) :  '  There  was,  forsooth,  an 
Asura,    Kapila    by  name,    the    son    of    Prahlada. 

20  and  22.  These  two  Sutras  are  omitted  in  K.  and  M.,  which 
give  them  in  the  passage  following  Sutra  12,  as  well  as  in  the 
Dekhan  and  Gu^arSt  MSS. 

24.  See  below,  II,  10,  17,  n.   Govinda  explains  pavitra,  'a  cloth 
for  straining  water,'   by   'a  bunch  of  Kiua  grass  for  removing 
insects  from  the  road.' 

25.  According  to  Govinda  such  water  is  to  be  used  for  washing 
off  the  stains  of  urine  &c.,  not  for  drinking. 

26.  This  Sutra  is  again  omitted  in  the  MSS.  of  the  text.     M.  and 
K.  give  it  in  the  passage  following  Sutra  12. 

27.  Gautama  III,  36. 


n,6,  ii.  THE   FOUR   ORDERS.  261 

Striving  with  the  gods,  he   made  these  divisions. 
A  wise  man  should  not  take  heed  of  them.' 

29.  Because  no   (other   meaning   is)  perceptible, 
(the  text)  'Four  paths,'  &c.,  refers  to  sacrificial  rites, 
(viz.)  to  Ish/is,  animal   sacrifices,   Soma   sacrifices, 
Darvihomas. 

30.  With  respect  to  this  (question  the  following 
verse  also)  is  quoted :  'That  eternal  greatness  of  the 
Brahmawa  is  neither  increased  by  works,  nor  dimi- 
nished.    The  soul  knows  the  nature  of  that  (great- 
ness) ;  knowing  that,  he  is  not  stained  by  evil  deeds.' 

31.  If  he  says  that,  (let  him  reflect  on  the  fol- 
lowing verse):  *  He  who  knows  not  the  Veda,  does 
not  at  death  think  of  that  great,  all-perceiving  soul, 
through  which  the  sun,  resplendent  with  brilliancy, 
gives  warmth,  and  the  father  has  a  father  through 
the  son  at  his  birth  from  the  womb.' 

32.  (Moreover),  'Those  who,  being  neither  true 
Brahmawas  nor  performers  of  Soma  sacrifices,  work 
not  for  that  which  is  near,  nor  for  that  which  is  far, 
take   hold   of  the    word   and   with    sinful   (speech) 
ignorantly  perform  the  rites/ 

33.  There    are    innumerable    (passages    in    the 
Veda)  which   refer  to  the  debts  (to  be  paid  by  a 
Brahma/za),  such  as, '  May  I  obtain,  O  Agni,  immor- 


30—31.  Taitt.  Brahma«a  III,  12,  9,  7. 

32.  Rig-veda  X,  71,  9.  My  rendering  of  the  difficult  verse  is 
merely  tentative,  and  I  have  left  out  the  word  siriA,  for  which  I 
am  as  little  able  as  other  Sanskritists  to  offer  a  safe  explanation. 
The  general  meaning  of  the  verse,  I  think,  has  been  rightly  under- 
stood by  Saya«a  and  Govinda.  who  both  say  that  it  contains  a 
reproach,  addressed  to  those  Brahma«as  who,  contented  with  the 
letter  of  the  Veda,  do  not  master  its  meaning. 

33-34.  The  commentary  omits  these  two  Sutras,  which,  how- 
ever, seem  necessary  for  the  completion  of  the  discussion.  The 


262  BAUDHAYANA.  II,  6,  tf. 

tality  through  offspring ;'  'A  Brahmawa  on  being 
born,  (owes)  a  son  to  his  ancestors,'  &c. 

34.  '  Those  dwell  with  us,  who  fulfil  the  following 
(duties),  the  study  of  the  three  Vedas,  the  student- 
ship, the  procreation  of  offspring,  faith,  austerity, 
sacrificing,  and  giving  gifts ;  he  who  praises  other 
(duties)  becomes  dust  and  perishes,' 

PRASNA  II,  ADHY£YA  7,  KANDIK&.  12. 

1.  Now  we  will  explain  the  oblations  (offered)  to 
the  vital  air  (pra»a)  by  .Salinas  (householders)  and 
Y4y£varas  (vagrants),  who  sacrifice  to  the  soul. 

2.  At  the  end  of  all  the  necessary  (daily  rites),  let 
him  sit  down,  facing  the  east,  in  a  place  that  has 
been  well  cleaned  and  smeared  with  cowdung ;  next 
let  him  worship  that  prepared  (food)  which  is  being 
brought,  (saying),  *  Bhu^,  Bhuva^,  Sva^,  Om,'  (and 
then)  remain  silent. 

3.  (Next)  he  pours  water  round  the  food  which 
has  been  placed  (before  him),  turning  his  right  hand 
towards  it,  and  reciting  the  Mahavyahrztis ;  (after- 
wards), continuing   to   hold  (the  dish)  with  his  left 
hand,  he  first   drinks  water,  (saying),  '  Thou  art  a 
substratum  for   ambrosia/  and  (finally)  offers   five 
oblations  of  food   to   the   vital  airs,  (reciting    the 

second  occurs  also  Apastamba  II,  9,  24,  8.  Though  Baudha- 
yana  does  not  express  himself  as  clearly  as  Apastamba,  he  dis- 
approves, as  it  would  seem,  like  the  latter,  of  the  opinion  of  those 
who  gave  an  undue  preference  to  asceticism  at  the  expense  of 
married  life,  the  order  of  the  householders. 

12.  i.  The  PraVragnihotra  is  alluded  to  by  Apastamba  II,  7, 17,  16. 
Regarding  the  terms  .Salma  and  YdyaArara,  see  below,  III,  i,  3-4. 

3.  The  Mahavyihrz'tis  are  the  Mantras  given  Taittiriya  Aranyaka 
X,  2.  The  second  Mantra  is  found  Taittirtya  Arawyaka  X,  32,  and 


IT,  7,  T3.        THE   OFFERING   TO   THE  VITAL   AIRS.  263 

texts),  'Full  of  reverence,  I  offer  ambrosia  to  Prawa; 
mayest  thou  propitiously  enter  me,  not  in  order  to 
burn  me.  To  Pra«a,  Svaha !'  &c. 

4.  After  offering  the  five  oblations  of  food  to  the 
vital  airs,  let  him  finish  his  meal  silently.     Medi- 
tating in  his  heart  on  the  lord  of  created  beings,  let 
him  not  emit  speech  while  (eating). 

5.  If  he  emits  speech,   he   shall   mutter  '  Bhu>fc, 
Bhuva^,  Sva^,  Om/  and  afterwards  continue  to  eat, 

6.  Now  they  quote  also  (the  following  rule);  '  If  he 
sees  (bits  of)  skin,  hair,  nail-(parings),  insects,  or  the 
dung  of  rats  (in  his  food),  he  shall  take  out  a  lump, 
sprinkle  that  spot  with  water,  scatter  ashes  on  it,  again 
sprinkle  it  with  water,  and  use  (the  remainder  of  the 
food),  after  it  has  been  declared  fit  (for  use).' 

7.  Now  they  quote  also  (the  following  verse) :  'He 
shall  eat,  seated  with  his  face  towards  the  east,  silent, 
not  despising  his  food,  not  scattering  (fragments  on 
the  ground),  and  solely  attend  (to  his  dinner) ;  and, 
after  he  has  eaten,  he  shall  touch  fire.' 

8.  He   shall  not   cut  off  with   his  teeth  (pieces 
from)  eatables  (that  must  be  swallowed)  entire,  (such 
as)  cakes,  bulbs,  roots,  fruit,  and  flesh. 

9.  (Let  him)  not  (eat)  to  repletion. 

10.  After  (dinner)  he  shall  drink  water,  (reciting 
the  text),  '  Thou  art  a  covering  for  ambrosia,'  and 
stroke  (the  region  of)  the  heart,  (saying), '  Thou  art 
the  bond  that  connects  the  vital  airs ;   (thou  art) 

the  third  ibid.  X,  34.  The  translation  of  the  Mantras  follows 
Govinda,  who  somewhat  differs  from  Saya«a. 

6.  VasishMa  XIV,  23.  7-  Vishnu  LXVIII,  40-43. 

9.  Vishnu  LXVIII,  47. 

10.  The  first  text  is  found  Taittirtya  Arawyaka  X,  35,  and  the 
second  ibid.  X,  37.    I  translate  the  first  according  to  Govinda. 


264  BAUDHAYANA.  II,  7,  12. 

Rudra  and  Death  ;    enter  me ;    mayest  thou  grow 
through  this  food.' 

n.  After  sipping  water  a  second  time,  he  allows 
(the  drops  from)  the  hand  to  flow  on  the  big  toe 
of  his  right  foot  (and  recites  the  following  text) : 
'  May  the  male  be  pleased,  he  who  is  of  the  size 
of  a  thumb,  who  occupies  (a  space  of  the  size  of)  a 
thumb,  who  is  the  lord  of  the  whole  world,  masterful, 
and  the  enjoyer  of  the  universe.' 

12.  Let  him  perform  the  subsequent  consecration 
(anumantrawa)  of  the  (food  which  has  been)  offered, 
with  raised  arms,  (and  let  him  recite)  the  five  (texts 
beginning), '  With  faith,  worshipping  Prawa,  (I  have) 
offered    ambrosia ;     mayest    thou    increase     Pra7*a 
through  this  food/ 

13.  (And  let  him  address  the  soul  with  the  last 
text  of  the  Anuvaka),  '  (May)  my  soul  (gain)  immor- 
tality in  the  universal  soul.' 

14.  And  let  him  (meditate  on  his)  soul  (as)  united 
with  the  imperishable  (syllable  Om). 

15.  He  who  sacrifices  to  the  soul,  surpasses  him 
who  offers  all  sacrifices. 


PRASNA  II,  ADHYAYA  7,  KAJVDIKA  13. 

i.  Now  they  quote  also  (the  following  verse) : 
'As  cotton  and  reeds,  thrown  into  a  fire,  blaze  up, 
even  so  all  the  guilt  of  him  who  sacrifices  to  the 
soul  is  consumed  ;' 

ii.  Taittiriya  Ara«yaka  X,  38.  The  individual  soul  which  re- 
sides in  the  heart  is  here  identified  with  the  universal  soul;  see 
also  Kanaka  Upanishad  IV,  1 2. 

12-13.  Taittiriya  Araayaka  X,  36. 

14.  The  syllable  Om  is  Brahman,  the  universal  soul. 


IT,  7.  13-  EATING.  265 

2.  (Moreover),  *  He  who  eats  merely  (in  order  to 
satisfy  his  own  hunger)  reaps  only  guilt.     In  vain 
(the  fool)  takes  food.' 

3.  Let  him  daily,  both  in  the  morning  and  in  the 
evening,  sacrifice  in  this  manner ; 

4.  Or  (he  may  offer)  water  in  the  evening. 

5.  Now  they  quote  also  (the  following  verses) : 
'  Let  him  first  feed  his  guests,  next  the  pregnant 
women,  then  the  infants  and  the  aged,  thereafter  the 
distressed   and  particularly  the  diseased.     But  he 
who  eats  first,  without  having  given  (food)  to  those 
(persons)  according  to  the  rule,  does  not  know  that 
he  is  being  eaten.     He  does  not  eat,  (but)  he  is 
eaten.' 

6.  '  Let  him  eat  silently  what  remains,  (after  he 
has  given  their  portions)  to  the  manes,  the  gods,  the 
servants,  his  parents,  and  his  Gurus;  that  is  declared 
to  be  the  rule  of  the  sacred  law.' 

7.  Now   they  quote  also  (the  following  verses) : 
'  Eight  mouthfuls  are  the  meal  of  an  ascetic,  sixteen 
that  of  a  hermit  in  the  woods,  thirty-two  that  of  a 
householder,  and  an  unlimited  (quantity)  that  of  a 
student.' 

8.  '  An  Agnihotrin,  a  draught-ox,  and  a  student, 
those   three   can  do   their   work   only   if  +hey  ea 
(much) ;  without  eating  (much)  they  cannot  do  it/ 

9.  'A    householder,  or   a  student  who  practises 

13.  3.  Rig-veda  X,  117,  6,  and  Taittiriya  Brahma«a  II,  8,  8,  3. 
The  words  have  been  transposed. 

5.  Vasish//b  XI,  6-8;  Manu  III,  114-"  5-     l  write>  with  lhe 
Dekhan  and  Gujarat  MSS.,  na  sa  bhunkte,  sa  bhu^vate,  instead  of 
the  senseless  reading  of  M.  and  the  commentary,  na  sa  bhunkte  na 
bhu^yate. 

6.  VasishMa  XI,  n.  7-8-  Apastamba  II,  4,  9.  '3- 
9-10.  Apastamba  II,  4>  9»  I2>  and  note  on  II,  i,  i,  2- 


266  BAUDIIAYANA.  II,  7,  13. 

austerity  by  fasting,  becomes  an  Avakirwin  through 
the  omission  of  the  sacrifice  to  the  vital  airs ; ' 

10.  Except  when  he  performs  a  penance.     In  the 
case  of  a  penance  that  (fasting)  is  the  rule. 

11.  Now  they  quote  also  (the  following  verses) : 
*  He  who  never  eats  between  the  morning  and  the 
evening  meals,  (obtains  the  same  reward  as  he  who) 
constantly  fasts/ 

12.  'As  in  case  one  obtains  no  materials  (for  the 
sacrifice),  one  must  mutter  the  sacred  texts  to  be 
recited  at  the  Agnihotra,  offered  in  the  three  fires, 
even  so  one  should  mutter  the  texts  to  be  recited 
at  the  Prawagnihotra,  when  one  is  prevented  from 
dining.5 

13.  'He  who   acts  thus,  will   become   one  with 
Brahman.'     Thus    spake    Pra^apati    (the    lord    of 
created  beings). 

PRASNA  II,  ADHYAYA  8,   KAJVZ>IKA  14. 

1.  The  offering  to  the  manes   secures   long  life 
and  heaven,  is  worthy  of  praise  and  a  rite  ensuring 
prosperity. 

2.  Persons  who  sanctify  the  company  are,  a  Tri- 
madhu,  a  Tri#a/£iketa,  a  Trisuparaa,  one  who  keeps 
five  fires,  and  one  who  knows  the  six  Angas,  one 
who  performs  the  vow  called  »S"iras,  one  who  knows 
the  G^esh/^asaman,  (and)  a  Snataka ; 

3.  On  failure  of  these,  one  who  knows  the  (texts 
called)  Rahasya. 

14.  i.  Apastamba  II,  7, 16,  1-2. 

2.  Apastamba  II,  7, 17,  22;  Vasish///a  III,  19.     Govinda  states 
that    the   Atharvavedins   know   the   vow  called  .Slras;   see   also 
Vasish/^a  XXVI,  1 2,  and  note. 

3.  Govinda  says  that  persons  acquainted  with  the  Rahasyas  or 


»  8,  14.  5-RADDHAS. 


267 


4.  The  ^'k-verses,  the  Ya^us-formulas,  and  the 
Samans  (give)  lustre  to  a  funeral  offering.     There- 
fore he  may  feed  (on  that  occasion)  even  a  Sapiwafa 
relation  who  (knows)  those  (texts). 

5.  Let  him  who  feeds  (Brahma«as  at  a  funeral 
sacrifice)  cause  them  to  hear  successively  the  Raksho- 
ghna  Samans,  the  Ya^us-formulas  (called)  Svadha- 
vat,  the  7?*k-verses  (called)  Madhu,  and  the  (texts 
called)  Pavitras. 

6.  Having  invited  on  the  day  before  (the  Sraddha), 
or  just  in  the  morning,  virtuous,  pure  (men),  such  as 
Trimadhus,  who  know  the  Vedangas  and  the  sacred 
texts,  who  are  not  related  by  marriage,  nor  members 
of  the  same  family,  nor  connected  through  the  Veda, 
at  least  three,  (but  always)  an  odd  number,  the  (sa- 
crificer)  makes   them  sit   down  on  prepared  seats, 
covered  with  Darbha  grass,  facing  the  east  or  'the 
north. 

7.  Then  he  offers  to  them  water  mixed  with  sesa- 
mum  seed,  adorns  them  with  scents  and  garlands 
(and  says),  *  I  wish  to  offer  oblations  in  the  fire.' 


Ara^yakas  are  preferable  to  those   mentioned  in  the  preceding 
Sutra,  and  thus  the  order  must  be  reversed. 

4.  Apastamba  II,  7, 17,  5. 

5.  The  texts  on   which  the  Rakshoghna   Sdmans   are  based 
occur  Sama-veda  I,  i,  i,  3,  4-6 ;  the  Svadhavat  Ya^iis,  Taitt.  Brfih- 
ma»a  I,  3,  10,  2 ;  the  Madhu  J?i&as,  Rig-veda  I,  90,  6 ;  and  the 
three  Pavitras,  Taitt.  BrShmana  I,  4,  8,  2. 

6.  Apastamba  II,  7, 14,  5.     All  the  MSS.,  including  those  of 
the  commentary,  read  yonigotramantrasambandhan  instead  of  yoni- 
gotramantrasambandhan.    But  the  explanation  of  gotrasambandhaA 
by  asagotraA  shows  still  a  faint  trace  of  the  former  existence  of 
the  reading  which  I  have  restored  conjecturally  and  translated 
Its  correctness  is  proved  by  the  parallel  passage  of  Apastamba. 

7.  Vishnu  LXXIII,  12-13;  ManuIII,  208-211.  The  Agnimukha 


268  BAUDHAYANA.  II,  8,  14. 

When  he  has  received  permission  (to  do  so),  he 
heaps  fuel  on  the  sacred  fire,  scatters  Ku.?a  grass 
around  it,  performs  (all  the  ceremonies)  up  to 
the  end  of  the  Agnimukha,  and  offers  three  burnt 
oblations  of  food  only,  (reciting  the  following  texts) : 
'To  Soma,  accompanied  by  the  manes,  Svaha!'  *  To 
Yama,  accompanied  by  the  Angiras  and  by  the 
manes,  Svaha !'  *  To  Agni,  who  carries  the  offerings 
to  the  manes,  who  causes  sacrifices  to  be  well  per- 
formed, Svaha !' 

8.  He  shall  make  these  three  oblations  with  food 
only  which  has  been  sprinkled  with  the  remainder 
of  the  (clarified  butter). 

9.  Let  him  give  a  cake  of  food  to  the  birds. 

10.  For  it  is  declared  in  the  Veda,  'The  manes 
roam  about  in  the  shape  of  birds.' 

11.  Next  he  touches  the  (other  food)  with  his 
hand  and  with  the  thumb, 

12.  (And  recites  the  following  texts):  'Fire  sees 
thee,  who  art  co-extensive  with  the  earth,  the  Rik- 
verses  are  thy  greatness,  lest  the  gift  be  in  vain  ;  the 
earth  is  the  vessel  for  thee,  the  sky  the  cover ;  I 
offer  thee  in  the  mouth  of  Brahman,  I  offer  thee  in 
the  Pra«a  and  the  Apana  of  learned  Brahma7zas;  thou 
art  imperishable,  mayest  thou  never  fail  to  (the  manes 
of  our)  fathers  yonder,  in  the  other  world.'  'Air  hears 
thee,  who  art  co-extensive  with  the  middle  sphere, 


is  a  term  denoting  all  the  preliminaries  which  precede  the  Pra- 
dhanahoma  of  a  ceremony.  The  Dekhan  and  Gujarat  MSS. 
read  a^yasya  instead  of  annasyaiva. 

8.  Clarified  butter  is  necessary  for  the  rites  included  in  the 
Agnimukha. 

12.  The  Mantras  are  addressed  to  the  food  which  is  to  be 
offered. 


II,  8,  15-  SRADDHAS.  269 

the  Yafus-formulas  are  thy  greatness,  lest  the  gift 
be  in  vain ;  the  earth  is  the  vessel  for  thee,  the  sky 
the  cover;  ....  mayest  thou  never  fail  to  the 
(manes  of  our)  grandfathers  yonder,  in  the  other 
world.'  'The  sun  reveals  thee,  who  art  co-extensive 
with  the  sky,  the  Samans  are  thy  greatness,  lest  the 
gift  be  in  vain ;  .  .  .  .  mayest  thou  never  fail  to 
the  (manes  of  our)  great-grandfathers  yonder,  in  the 
other  world.' 


PRASNA  II,  ADHYAYA  8,  KAJVDIKA  15. 

1.  Now  indeed  (that)  happens  (also  which  the  fol- 
lowing verses  teach) : 

2.  '  Let  him  sprinkle  that  food  with  the  remainder 
of  the  burnt  oblations.     But  what  is  given  without 
(touching  it  with)  the  thumb  does  not  gladden  the 
manes.' 

3.  '  The  malevolent  Asuras  seek  an  opportunity 
(to  snatch  away)  that  food  intended  for  the  manes, 
which  is  not  supported  with  both  hands.' 

4.  'The  Yatudhanas  and  Pi^a^as,  who  receive  no 
share,  steal  the  food   if   sesamum  grains  are   not 
scattered  (on  the  seats  of  the  guests),  and  the  Asuras 
(take  it)  if  (the  host)  is  under  the  sway  of  anger.' 

5.  '  If  a  person  dressed  in  reddish  clothes  mutters 
prayers,  offers  burnt  oblations,  or  receives  gifts,  the 
sacrificial  viands,  offered  at  sacrifices  to  the  gods  or 
to  the  manes,  do  not  reach  the  deities.' ^^ 

15.  2.  Manu  III,  215.     See  also  above,  II,  8,  14, 10. 

3.  VasishMa  XI,  25. 

4.  Vishma  LXXIII,  it ;  Manu  III,  229. 

5    Govinda  states  that  the  rule  is  intended  to  teach  that  I 
sacrificer  and  the  guests  at  a  Sraddha  must  be  dressed  m  wh.te, 


27O  BAUDHAYANA.  II,  8,  15. 

6.  '  If  gifts  are  given  or  received  without  (touch- 
ing them  with)  the  thumb  and,  if  one  sips  water 
standing,  (the  performer  of  the  act)  is  not  benefited 
thereby.' 

7.  .At  the  beginning  and  at  the  end  (of  a  -Srdddha) 
water  must  be  given  (to  the  guests). 

8.  In  every  case  the  muttering  (of  sacred  texts) 
and  the  other  (necessary  acts  must  be  performed) 
according  to  the  rule. 

9.  The  remaining  (rules)  have  been  prescribed 
(in  the  section)  on  the  burnt  oblations  on  Ash/aka 
(days). 

10.  'He  shall  feed  two  (Brahma«as)  at  the  offering 
to  the  gods  and  three  at  the  offering  to  the  manes, 
or  a  single  man  on  either  occasion.     Even  a  very 
wealthy  man  shall  not  be  anxious  (to  entertain)  a 
large  company.' 

11.  'A  large  company  destroys  these  five  (advan- 
tages), the  respectful  treatment  (of  the  invited  guests, 
the  propriety  of)  time  and  place,  purity  and  (the 
selection  of)  virtuous  Brahma#a  (guests) ;  therefore 
he  shall  not  invite  (a  large  number)/ 

12.  'In  front  (feed)  the  fathers  of  the  (sacrificer), 
to  the  left  the  grandfathers;  to  the  right  the  great- 
grandfathers, and  at  the  back  those  who  pare  off 
(portions)  from  the  cakes.' 

and  that  ascetics  are  not  to  be  invited.     But  see  VasishMa  XI, 

i?>  34- 

7.  Vishmi  LXXIII,  12,  27,  and  above,  II,  8,  14,  6. 

9.  Baudhayana  Gr/hya-sutra  II,  17, 1 8. 

10-11.  Vasish/Aa  XI,  27-28. 

12.  In  the  beginning  of  the  verse  I  read  with  M.  and  the  I.  O. 
copy  of  the  commentary  urastaA  pitaras  tasya,  and  in  the  end  with 
the  Dekhan  and  Gu^rSt  MSS.  pWatakshaka>&.  M.  reads  pintta- 
tarkya,  and  the  copies  of  the  commentary  pin^odakaA.  Both  these 


,  9,16.  THE  PROCREATION   OF  SONS.  271 


PRASNA  II,  ADHYAYA  9,  KAJVDIKA  16. 

1.  (Now  follows   some)  advice   for  him  who   is 
desirous  of  offspring. 

2.  The  two  A^vins  have  declared,  that  fame  is 
gained  by  the  procreation  (of  sons); 

3.  'Performing  acts  which  tend  to  prolong   life 
and  austerities,  intent  on  the  performance  of  the 
private  recitation  and  of  sacrifices,  and  keeping  his 
organs  in  subjection/let  him  carefully  beget  offspring 
in  his  own  caste.* 

4.  '  From  his  birth  a  Brahmawa  is  loaded  with 
three  debts ;  these  let  him  pay.     A  prudent  man  is 
free  from  doubts  regarding  the  sacred  law.' 

5.  '  If  he  worships  the  sages  through  the  study  of 
the  Veda,  Indra  with  Soma  sacrifices,  and  the  manes 
of  his  ancestors  through  (the  procreation  of)  children, 
he  will  rejoice  in  heaven,  free  from  debt' 

6.  '  Through  a  son  he  conquers  the  worlds,  through 
a  grandson  he  obtains  immortality,  but  through  his 
son's  grandson  he  ascends  to  the  (highest)  heaven.' 
(All  that)  has  been  declared  in  the  Veda. 

7.  The  Veda  shows  the  existence  of  the  three 
debts  in  the  following  (passage):  'A  Brahma»a  is 
born    loaded    with    three    debts;    (he    owes)   the 
studentship   to   the   sages,   sacrifices   to   the  gods, 
and  a  son  to  the  manes;' 

readings  are  clearly  corrupt,  and  so  is  the  var.  lect.  of  the  Grihya- 
sawgraha,  quoted  in  the  Petersburg  Dictionary,  puo/atarkuka^. 
Pi«<fatakshaka^, '  the  cutters  or  parers  of  the  cakes/  is  appropriate, 
because  the  remoter  ancestors,  who,  as  Govinda  too  declares,  are 
meant  by  the  term,  obtain  the  fragments  of  the  funeral  cakes. 

6.  VasishMa  XVII,  5. 

7.  Vasish//fra  XI,  48.    After  this   Sutra  the  MSS.  of  the  text 


2/2  BAUDHAYANA.  II,  9, 16. 

8.  Through  the  procreation  of  a  virtuous  son  he 
saves  himself. 

9.  He  who  obtains  a  virtuous  son  saves  from  the 
fear  of  sin  seven  in  the  descending  line  and  seven 
in   the  ascending   line,  (viz.)  six   others  (in  each), 
himself  being  the  seventh. 

10.  Therefore  he  obtains  a  reward   if  he  begets 
issue. 

11.  Therefore   he   should   sedulously  beget   off- 
spring, 


insert  the  following  corrupt  passage  :  bandham  riwamoksham  pra- 
g&yzs  £ayattam  pitr?na.m  Hnukarshajabdaj  k-a.  pra^ayfiw  danrayati  i 
anutsanna^  pra^avan  bhavati  I  yd  vad  enaw  pra^anugr/hnite  tavad 
akshayaflz  lokaw  ^ayati.  The  commentary  does  not  notice  it,  and 
it  seems  to  me  that  it  needlessly  interrupts  the  context. 

1 1.  M.  and  K.  add  to  this  Sutra,  atmana^  phalalabhaya, '  in 
order  to  gain  a  reward  for  himself.'  The  same  two  MSS.,  further, 
insert  the  following  Sfitras :  tasmit  putraw  £otpadyatmanam  evot- 
padayatiti  i  vi^wayate  £atma  vai  putranSmisiti  I  evawz  dvitfya  atma 
^Ivata.  drash/avyo  yah  putram  utp&dayati  I  sa  tatha  bhavati  I  tas- 
mSn  n&tma'  kva^id  akshetrautsrash/avya^i  atrndnam  avamanyate  hi  i 
yathStm^nam  utpa'dayali  sa  tatha  bhavati  I  tasmad  adita  eva  kshetram 
sarvavar«e  sawskr/tam  upade^ena  i  tasmin  darasawyoge 
utpadayed  II  '  Therefore  (they  say)  that  he  -who  begets  a 
son  produces  even  his  own  self;  and  it  is  declared  in  the  Veda, 
"  Thou  art  self,  called  a  son."  Thus  he  who  begets  a  son  will 
see,  during  his  lifetime,  a  second  self.  He  becomes  like'  him. 
Therefore  one's  own  self  must  not  be  begotten  on  an  unworthy 
female.  For  (he  who  does  that)  despises  himself.  He  becomes 
even  so,  as  he  produces  himself.  Therefore  (every  man),  each  in 
his  own  caste,  should  first  look  out  for  a  female  who  has  been 
sanctified  according  to  the  injunction  (of  the  sacred  texts).  Taking 
her  to  be  his  wedded  wife,  he  shall  beget  a  son.'  It  is  possible 
that  this  passage  really  belongs  to  Baudhayana,  for  it  is  written 
in  the  usual  style  of  our  Sfltra,  and  the  last  word  of  this  passage  as 
well  as  of  Sutra  n,  as  given  in  the  Dekhan  MSS.,  is  utpadayet. 
But  it  is  not  absolutely  required  by  the  context,  and  the  com- 
mentary too  omits  it. 


11,10,17-    RULES  FOR  ENTERING  ORDER  OF  ASCETICS.    273 

12.  Through   the   application  of  medicines   and 
sacred  texts. 

13.  The   advice   to   him  (who  is  intent   on  the 
procreation  of  children)  is  given  in  agreement  with 
the  revealed  texts. 

14.  For   it   produces  results   in  the  case  of  all 
the  castes. 


PRASNA  II,  ADHYAYA  10,  KA^IKA  17. 

1.  Now  we  will  explain  the  rule  for  entering  the 
order  of  ascetics  (sawnydsa). 

2.  Some  (teachers  say), '  He  who  has  finished  his 
studentship  may  become  an  ascetic  immediately  on 
(the  completion  of)  that.' 

3.  But  (according  to  others,  asceticism  is  befitting) 
for  .Salinas  and  Yay&varas  who  are  childless ; 

4.  Or  a  widower  (may  become  an  ascetic). 

5.  (In  general)  they  prescribe  the  profession  of 
asceticism   after   the  completion  of  the  seventieth 
year  and  after  the  children  have  been  firmly  settled 
in  (the  performance  of)  their  sacred  duties. 

6.  Or  a  hermit  in  the  woods  (may  become  an 

13.  I  read  with  M.,  whose  reading  is  confirmed  by  the  explana- 
tion given  in  the  commentary,  tasyopadexa^  .rrutisa'm&nyenopadi- 
jyate.  The  other  MS.  reads  tasyopadejena,  and  in  the  text  of  the 
commentary  the  first  word  is  left  out. 

17.  2.  Gautama  III,  i. 

3.  Regarding  the  two  terms  .Salina  and  YiySvara,  see  below, 

111,1,3-4- 

4.  Vidhura,  translated,  according  to  Govinda's  explanation,  by 
'  widower,'  perhaps  includes  all  persons  who  have  been  separated 
from  their  families. 

6.  Regarding  the  ceremonies  to  be  performed  by  hermits  in  the 
wood,  see  above,  II,  6,  n,  15,  and  below,  III,  3. 
[14]  T 


274  BAUDHAYANA.  11,10,17. 

ascetic)  on  finishing  the  (special)  ceremonies  (pre- 
scribed for  him). 

7.  '  That  eternal  greatness  of  the  Bra"hma#a  is 
neither  increased  nor  diminished  by  works.     The 
soul  knows  the  nature  of  that  (greatness).     He  who 
knows  that,  is  not  stained  by  evil  deeds.' 

8.  '  It  leads  to  the  cessation  of  births.' 

9.  '  The  eternal  one  leads  (him)  to  glory.'     The 
greatness  (of  asceticism  is  declared  by  these  pas- 
sages). 

10.  After  having  caused  the  hair  of  his  head,  his 
beard,  the  hair  on  his  body,  and  his  nails  to  be  cut, 
he  prepares 

n.  Sticks,  a  rope,  a  cloth  for  straining  water,  a 
water  vessel,  and  an  alms-bowl. 

12.  Taking  these  (implements,  let  him  go)  to  the 
extremity  of  the  village,  or  to  the  extremity  of  the 
boundary  (of  the  village),  or  to  the  house  where  the 
sacred  fires  are  kept,  partake  of  a  threefold  (mixture 
of)  clarified  butter,  milk,  (and)  sour  milk,  and  (after- 
wards) fast ; 

13.  Or  (he  may  partake  of)  water. 

14.  (Saying),  '  Om,  Bhu/z,  I  enter  the  Savitri,  tat 
savitur  vare^yam;  Om,  Bhuva^,  I  enter  the  Savitri, 
bhargo  devasya  dhimahi ;  Om,  I  enter  the  Savitri, 
dhiyo    yo   na^    pra^odaydt ; '    (he   shall   recite   the 
Savitri)  foot  by  foot,  half-verse  by  half-verse,  (and 
finish  by  repeating)  the  whole  or  the  parts  (of  the 
verse). 

7.  See  above,  II,  6,  u,  30.  n.  Ya^-wavalkya  III,  58-60. 

1 4.  This  part  of  the  ceremony  is  called  Savitriprave.sa, '  entering 
the  Savitri/  According  to  the  Dharmasindhu,  fol.  84  a,  1.  8,  the 
last  Mantra  is  '  Om,  Bhu/;,  Bhuva^,  Sva/£,  I  enter  the  SSvitri ;  we 
meditate  on  that  adorable  light  of  divine  Savitnj  \vho  may  impel 
our  thoughts.' 


11,10,17-    RULES  FOR  ENTERING  ORDER  OF  ASCETICS.     275 

15.  It  is  declared  in  the  Veda,  '  Entering  order 
after  order,  (man)  becomes  (one  with)  Brahman.' 

1 6.  Now  they  quote  also  (the  following  verse): 
'  He  who  has  passed  from  order  to  order,  has  offered 
burnt  oblations  and  kept  his  organs  in  subjection, 
becomes  afterwards,  tired  with  (giving)  alms  and 
(making)  offerings,  an  ascetic.' 

17.  Such  an  ascetic  (becomes  one  with)  the  in- 
finite (Brahman). 

1 8.  Before  the  sun  sets,  he  heaps  fuel  on  the 
Garhapatya  fire,  brings  the  Anvaharyapa^ana  fire  (to 
the  spot),  takes  the  flaming  Ahavantya  fire  out  (of 
the  Garhapatya),  melts  butter  on  the  Garhapatya  fire, 
cleanses  it  (with  Kusa.  grass),  takes  four  times  (por- 
tions of  it)  in  the  sacrificial  spoon  (called  Sru/6),  and 
offers  in  the  Ahavantya  fire  on  which  sacred  fuel 
has  been  heaped,  (four  times)  a  full  oblation,  (say- 
ing), 'Om,  Svaha!' 

19.  It  is  declared  in  the  Veda  that  this  (offering 
is)  the  Brahmanvidhana  (putting  fuel  on  the  sacred 
fires  for  the  sake  of  the  universal  soul). 

20.  Now  in  the  evening,  after  the  Agnihotra  has 
been  offered,  he  scatters  grass  to  the  north  of  the 
Garhapatya  fire,  places  the  sacrificial  vessels  in  pairs, 
the   upper   part   turned   downwards,  on   it,   strews 
Darbha  grass  to  the  south  of  the  Ahavaniya  fire 
on  the  seat  destined  for  the  Brahman  priest,  covers 

1 6.  Manu  VI,  34. 

1 8.  Anvaharyapa^ana  is  another  name  of  the  so-called  Dakshi- 
wagni,  in  which  the  sacrificial  viands  are  cooked.  The  cleansing 
of  the  butter  (utpavana)  is  performed  by  taking  hold  of  the  ends  of 
blades  of  Kma  grass  and  dipping  the  bent  middle  part  into  the 
melted  butter  and  then  drawing  it  upwards.  A  full  burnt  oblation 
(pur»ahuti)  consists  of  a  whole  spoonful.  As  four  spoonfuls  are  to 
be  taken  out,  it  follows  that  four  oblations  are  to  be  offered. 

T  2 


276  BAUDHAYANA.  11,10,17. 

it  with  the  skin  of  a  black  antelope,  and  remains 
awake  during  that  night. 

21.  A  Brahmawa  who,   knowing  this,  dies  after 
fasting  during  the  night  of  Brahman  and  repositing 
within  himself  the  sacred  fires,  conquers  all  guilt, 
even  (that  of)  killing  a  Brahmawa. 

22.  Then   he    rises   in   the   muhurta    sacred   to 
Brahman,  and  offers  the  early  Agnihotra  just -at  the 
(appointed)  time. 

23.  Next,  after  covering  the  (part  of  the  altar 
called)  Pfzsh/y&ya  and  bringing  water,  he  prepares 
(an  offering)  to  (Agni)  Vaisvanara  (which  is  cooked) 
in  twelve  potsherds.     That   (well-)known    Ish/i   is 
the  last  (which  he  performs). 

24.  Afterwards  he  throws  the  sacrificial  vessels, 
which  are  neither  made  of  earth  nor  of  stone,  into 
the  Ahavaniya  fire, 

25.  (And)   throwing   the    two   Ara^is    into    the 
Garhapatya  fire  (with  the  words),  '  May  ye  be  of 
one  mind  with  us,'  he  reposits  the  sacred  fires  in 
himself. 

26.  (Reciting  the  sacred  text), '  O  Fire,  that  body 
of  thine,  which  is  fit  for  the   sacrifice,'  he  inhales 
the  smell  of  (the  smoke  of)  each  fire  thrice  three 
times. 

2  7.  Then,  standing  within  the  sacrificial  enclosure, 
(he  says)  thrice  in  a  low  voice  and  thrice  aloud, '  Om, 
BhM,  Bhuva^,  Sva^,  I  have  entered  the  order  of 
ascetics,  I  have  entered  the  order  of  ascetics,  I  have 
entered  the  order  of  ascetics.' 

21.  The  night  during  which  the  ascetic  keeps  watch  near  the 
fires  is  called  '  the  night  of  Brahman.' 

25.  The  Arams  are  the  two  pieces  of  wood  used  for  producing 
fire  by  friction,  Taittiriya  Sawhita  I,  3,  7,  1-2. 


II,  10,17.    RULES  FOR  ENTERING  ORDER  OF  ASCETICS.    277") 

_ ^.^J 

28.  It  is  declared  in  the  Veda,  '  The  gods   are 
trebly  true.' 

29.  (Finally)  he  pours  out  as  much  water  as  will 
fill   his  joined   hands,  (saying),  '  I   promise   not  to 
injure  any  living  being.' 

30.  Now  they  quote  also  (the  following  verse) : 
1  An  ascetic  who  roams  about  after  having  given  a 
promise  of  safety  to  all  living  beings,  is  not  threat- 
ened with  danger  by  any  creature.' 

31.  (Henceforth)  he  must  restrain  his  speech. 

32.  He  grasps  his  staff,  (saying),  '  (Thou  art  my) 
friend,  protect  me.' 

33.  He  takes  the  rope,  (reciting  the  verse),  '  The 
brilliant  light,'  &c. 

34.  He  takes  the  cloth  for  straining  water,  (re- 
citing the  text),  '  With  which  means  of  purification 
the  gods,'  &c. 

35.  He  takes  the  waterpot,  (reciting  the  verse), 
'Through  that  light,  by  which    the  gods  rose  on 
high/  &c. 

36.  He  takes  the  alms-bowl,  (reciting  the  Vya- 
hr/tis). 

37.  Taking  with  him  the  staves,  the  rope,  the 

28.  Taittiriya  Ara«yaka  II,  18,  6. 

29.  All  gifts  must  be  confirmed  by  a  libation  of  water,  which  in 
other  cases  is  poured  into  the  hand  of  the  recipient.     The  cere- 
mony proves  more  clearly  even  than  the  numerous  other  passages 
of  the  Smr/tis,  in  which  ascetics  are  exhorted  to  abstain  from 
injuring  living  beings,  that  the  so-called  ahiwsa  doctrine  is  not  of 
Buddhistic,  but  of  Brahmanical  origin. 

30.  Vasish/Aa  X,  1-2.  31-  Gautama  III,  17- 
33.  Taittiriya  Brahma«a  III,  7,  8,  r. 

35.  Taittiriya  Saywhita  V,  7,  2,  2. 

37.  The  Surabhimati  occurs  Taittiriya  Brahmawa  III,  9,  7.  5- 
For  the  other  texts  named,  see  above,  II,  4,  7,  2.  The  Tarpa«a 
has  been  fully  described  above,  II,  5,  9-10- 


278  BAUDHAYANA.  11,10,17. 


cloth  for  straining  water,  the  waterpot,  (and)  the 
alms-bowl,  he  goes  where  water  (is  to  be  obtained), 
bathes,  sips  water,  (and)  washes  himself,  (reciting  the 
verses  called)  Surabhimati,  Ablingas,  Varuwis,  Hira- 
wyavar/zas,  and  Pavamanis.  Entering  the  water,  he 
performs  sixteen  suppressions  of  the  breath,  (mentally 
repeating)  the  Aghamarshawa  hymn,  ascends  the 
bank,  wrings  out  his  dress,  puts  on  another  pure 
dress,  sips  water,  takes  the  cloth  for  straining, 
(saying),  '  Om,  Bhu/z,  Bhuva/*,  Sva//,'  and  performs 
the  Tarpawa  (with  the  following  texts),  '  Om,  Bho4, 
I  satiate/  '  Om,  Bhuva/z  — ,  Om,  Sva/*  — ,  Om, 
Maha/^  — ,  Om,  Ga.na.Ji  — ,  Om,  Tapa/J  — ,  Om, 
Satyam  — .' 

38.  He  takes  up  as  much  water  as  his  joined 
hands  will  hold  for  the  manes,  (and  satiates  them 
with  it)  exactly  in  the  same  manner  as  the  gods, 
(saying),   '  Om,   BhM  Svadha,    Om.    Bhuva^   Sva- 
dha,'  &c. 

39.  Then  he  worships  the  sun,  (reciting)  the  two 
verses  (which  begin), '  Ud  u  tyam  /fcitram/  &c. 

40.  (Saying), '  Om,  this  (syllable  Om),  forsooth,  is 
Brahman ;    this  (syllable)  which    sheds   warmth    is 
light;    this  which  gives  warmth   is  the  Veda ;  this 
must  be  known  as  that  which  sheds  warmth;'  he 
thus   satiates   the   soul   (and   afterwards)   worships 
the  soul  (with  these  texts),  ^  The  soul  (is)  Brahman, 

(is)  light: 


38.  '  In  the  same  manner  as  the  gods,'  i.  e.  \vichout  passing  the 
sacred  string  over  the  right  shoulder. — Govinda. 

40.  The  Gujarat  and  Dekhan  MSS.,  including  K.,  place  after  the 
first  Om  two  additional  Mantras,  'Brahman  (is)  Om;  this  universe 
(is)  Om.'  The  object  of  the  Mantras  given  in  the  Madras  MSS.  is  to 
identify  the  Prarcava  with  the  Brahman,  the  sun,  and  the  Veda. 


II,  io,  iS.  RULES   FOR   AN   ASCETIC. 


279 


41-  Let  him  repeat  the  Sivitrt  one  thousand 
times,  or  one  hundred  times,  or  an  unlimited  number 
of  times. 

42.  (Saying), '  BhM,  Bhuva^,  Suva/fc/  he  takes  up 
the  cloth  for  straining,  (and)  fetches  water. 

43.  Let    him    not,   (at  any   period)    after    that 
(moment),  sip  water  which  has  not  been  drawn  up 
(from  a  well   and   the  like),  which  has   not   been 
strained,    and    which     has     not    been    completely 
cleansed. 

44.  Let  him  not  wear  any  longer  a  white  dress. 

45.  (He  may  carry)  one  staff  or  three  staves. 

PRASNA  II,  ADHYAYA  10,  KAJVDIKA  18. 

1.  Now  the  following  vows  are  (to  be  kept  by 
an  ascetic) : 

2.  Abstention  from  injuring  living  beings,  truth- 
fulness, abstention  from  appropriating  the  property 
of  others,  continence,  (and)  liberality. 

3.  There  are  five  minor  vows,  (viz.)  abstention 
from  anger,  obedience  towards  the  Guru,  avoidance 
of  rashness,  cleanliness  and  purity  in  eating; 

4.  Now  (follows  the  rule  for)  begging.     Let  him 

43.  ManuVI,  46.  Apariputabhi^,  'which  has  not  been  com- 
pletely cleansed,'  probably  refers  to  the  so-called  dr/'sh/ya1  pari- 
pavana,  '  carefully  looking  at  it  in  order  to  see  if  any  living  being 
remain*  in  it.' 

18.  2.  The  five  vows  (vratas)  named  here  are  the  principal  ones. 
As  to  the  vow  of '  liberality '  Govinda  remarks  that  though  the 
ascetic  possesses  no  *  store '  and  no  property  in  the  ordinary  sense 
of  the  word,  still  he  can  have  books  and  give  those  away. 

3.  '  Avoidance  of  rashness/  i.  e.  committing  any  act  which  might 
destroy  life. 

4.  '  When  the  Vawvadeva  offering  has  been  finished,'  i.e.  when 
people  have  had  their  dinner;  see  also  Vasish/Aa  X,  7. 


280  BAUDHAYANA.  II,  10,  18. 

ask  Brihmawas,  both  those  who  have  houses  (.rallna) 
and  those  who  lead  a  wandering  life  (yayavara), 
for  alms,  when  the  Vaisvadeva  offering  has  been 
finished. 

5.  Let  him  ask  (for  it),  prefacing  (his  request  with 
the  word)  Bhavat 

6.  Let  him  stand  begging  no  longer   than  the 
time  required  for  milking  a  cow. 

7.  When  he  returns  from  begging,  he  lays  (the 
alms)  down  in  a  pure  place,  washes  his  hands  and 
feet,  and  announces  (what  he  obtained)  to  the  sun, 
(reciting   the   text),  '  Ud  u  tyam  ^itram,'  &c.     He 
(also)  announces  it  to  Brahman  (with  the  text), '  The 
first-born  Brahman/  &c. 

8.  It  is  declared  in  the  Veda, '  After  the  Brah- 
madhana  the  sacrificer  himself  (contains)  the  sacri- 
ficial fires.     His  respiration  (prawa,  represents)  the 
Garhapatya    fire,    the    air    that    goes    downwards 
(apana,  represents)  the  Anvaharyapa-£ana  (or  Dak- 
shiwa)  fire,  the  circulation  in  the  body  (vyana,  repre- 
sents) the  Ahavaniya  fire,  the  cerebral  circulation 
(udana)   and    the    abdominal    circulation   (samana, 
represent)  the  Sabhya  and  Avasathya  fires.    These 
five  fires  are  abiding  in  the  soul.     He  (therefore) 
offers  (the  oblations)  in  the  soul  alone.' 

9.  '  This  sacrifice,  offered  in  the  soul,  which  is 
located  in  and  based  on  the  soul,  leads  the  soul  to 
happiness.' 

10.  Giving,    compassionately,    portions    (of    his 
food)  to  the  living  beings,  and  sprinkling  the  re- 


7.  The  second  text  occurs   repeatedly  in   the  Taittiriya-veda, 
e.g.  Taittiriya  Ara«yaka  X,  i,  10. 

8.  Regarding  the  Brahmadha'na,  see  above,  II,  10, 17,  19. 


II,  io,  i8.  RULES   FOR    AN    ASCETIC.  2&I 

mainder  with  water,  he  shall  eat  it  as   if  it  were 
a  medicine. 

11.  After   he   has   eaten   and   sipped  water,   he 
mutters  (the  texts), '  Out  of  darkness  we,'  &c.,  (and), 
'  My  speech  resides  in  the  mouth,'  &c.,  and  worships 
the  sun  with  the  (verse  called)  Gyotishmatl. 

12.  Let   him    eat    food,   given   without    asking, 
regarding  which   nothing  has  been  settled  before- 
hand and  which  has  reached  him  accidentally,  so 
much  only  as  is  sufficient  to  sustain  life. 

13.  Now  they  quote  also  (the  following  verses)  : 
1  Eight  mouthfuls  (make)  the  meal  of  an   ascetic, 
sixteen  (that)  of  a  hermit  in  the  woods,  thirty-two 
(that)  of  a  householder,  an  unlimited  (quantity  that) 
of  a  student.' 

14.  'Alms  (may)  either  (be  obtained)  from  (men 
of)  the  three  castes,  or  the  food  (given)  by  a  single 
Brahmawa  (may  be  eaten) ;  or  (he  may  obtain  food) 
from  (men  of)  all  castes,  and  not  (eat)  that  given  by 
a  single  Brahmawa.' 

1 5.  Now  they  quote  (the  following  special  rules) 
for  the  case  that  the  teachers  explain  (the  doctrine) 
of  the   Upanishads :    '  Diligently   standing   (in   the 
day-time),  keeping   silence,  sitting   (at  night)  with 
crossed  legs,  bathing  three  times  a  day,  and  eating 

11.  The  first  text  occurs  frequently  in  the  Taittirijra-veda,  e.g. 
Taittinya  Sawhita  IV,  i,  7,  4;  the  second,  Taittiriya  Ara«yaka  X, 
72.     The  Gyotishmaii  is,  according  to  Govinda,  the  first  of  the 
two  Mantras  quoted. 

12.  According  to  Govinda  this  verse  gives  the  opinion  of '  some' 
teachers,  not  the  author's.    AsawkAptam,'  regarding  which  nothing 
has  been  settled  beforehand/  indicates,  according  to  Govinda,  that 
the  ascetic  must  not  even  mentally  determine  what  he  is  going 
to  eat. 

13.  See  above,  II,  7,  13,  7. 


282  BAUDHAYANA.  II,  10,  18. 

at  the  fourth,  sixth,  or  eighth  (meal-time  only),  he 
shall  subsist  entirely  on  (rice)  grains,  oil-cake,  food 
prepared  from  barley,  sour  milk,  (and)  milk.' 

16.  It  is  declared  in  the  Veda,  'On  that  (occasion) 
he  shall  rigidly  keep  silence ;   pressing  the   teeth 
together   he    may   converse,    without   opening    his 
mouth,  as  much  as  is  necessary  with  teachers  deeply 
versed  in  the  three  Vedas  (and)  with  ascetics  pos- 
sessing a  great  knowledge  of  the  scriptures,  not  with 
women,  nor  when  he  would  break  (his  vow).' 

1 7.  (Let  him  keep)  only  one  of  (the  rules  which 
enjoin)  standing  (in  the  day-time),  rigid  silence,  and 
sitting  (at  night)  with  crossed  legs  ;  let  him  not  keep 
all  three  together. 

1 8.  It  is  declared  in  the  Veda, '  And  he  who  has 
gone   there  may  eat,  in  times  of  distress,  a  small 
quantity  of  the  food  prescribed  by  his  vow  after 
(having  partaken  of  other  dishes),  provided  he  does 
not  break  (his  vow)/ 

19.  '  Eight  (things)  do  not  cause  him  who  is  intent 
on  standing  (in  the  day-time),  keeping  rigid  silence, 
sitting  (at  night)  with  crossed  legs,   bathing  three 
times  a  day,  and  (eating)  at  the  fourth,  sixth,   or 
eighth    meal-time    only,    to   break   his  vow,   (viz.) 
water,  roots,  clarified  butter,  milk,  sacrificial  food, 
the  wish  of  a  Brclhmawa,  an  order  of  his  teacher, 
and  medicine.' 

20.  Let  him  mutter  the  (Mantras  which  must  be 

1 8.  'The  meaning  is,  that  in  times  of  distress,  having  partaken 
at  his  pleasure  (of  other  food),  he  may  afterwards  eat  of  one  (of 
the  substances  mentioned  above,  viz.)  rice-grains  and  the  rest.'— 
Govinda. 

19.  All  the  MSS.  except  M.  have  snana,  '  bathing,'  instead  of 
sthana,  '  standing  (in  the  day-time)/  though  the  reading  is  clearly 
wrong. 


II,  10,  i8.  RULES   FOR   AN    ASCETIC.  283 

recited  at  the)  Agnihotra,  in  the  evening  and  in  the 
morning, 

21.  After  performing  his  evening  devotions  by 
(reciting  the  verses  called)  Vanmis,  and  his  morning 
devotions  by  (reciting  the  verses  called)  Maitrls. 

22.  'An  ascetic  shall  keep  no  fire,  have  no  house, 
no  home,  and  no  protector.    He  may  enter  a  village 
in  order  to  collect  alms,  and  emit  speech  at  the 
private  recitation  of  the  Veda/ 

23.  1 1  is  declared  in  the  Veda, '  Limited  in  number 
are  the  Tfrk-verses,  limited  in  number  are  the  Samans, 
limited  is  the  answer  (of  the  Adhvaryu  priest).' 

24.  '  Thus  (an  ascetic)  shall  not  give  up  the  Veda, 
(but  live),  until  he  is  liberated  from  the  body,  at  the 
root  of  the  tree.' 

25.  'The  tree  (is)  the  Veda;  the  syllable  Om  is 
its   root ;    the  syllable  Om  is  the   essence   of  the 
Veda.' 

26.  '  Meditating  on  the  syllable  Om,  he  becomes 

21.  The  Maitris  occur  Taitt.  Sa/whita  III,  4,  11,  5,  and  the 
Varums  follow  them  immediately. 

A, 

22.  Apastamba  II,  9,  21,  10. 

23.  This  and  the  next  Sutras  are  intended  to  teach  that  ascetics 
may  limit  their  private  recitation  to  the  repetition  of  the  pranava, 
'  the  syllable  Om.'     According  to  Govinda  the  passage  of  the  Veda 
quoted  refers  originally  to  the  A!aturhotaraA,  which  the  Taittiriya 
Brahmawa  II,  2,  i,  4,  and  III,  12,  5,  i  identifies  with  the  Brahman, 
and  where  the  pratigara,  the  answer  of  the  Adhvaryu  priest,  is '  Om 
hota/;'  (Aitareya  Brahma»a  V,  25), 

24.  I  have  taken  vr/kshamulikovedasawnyasi  10  stand  for  vri- 
kshamuliko   avedasa»<nyasf.     For  the  vedasawnyasa,  'giving   up 
the  Veda,'  is  not  permitted  to  an  ascetic ;  see  e.  g.  Va?ish///a  X,  «t. 
But  even  without  the  negative  particle  vedasawnydst  may  convey 
a  sense  not  opposed  to  the  general  teaching  of  the  Smmis.     For 
it  may  be  taken  to  mean  '  abandoning  (the  recitation  of  other 
portions  of)  the  Veda.' 


284  BAUDHAYANA.  Ill,  i. 

fit  (to  be  united  with)  Brahman.'     Thus  spake  the 
lord  of  created  beings. 

27.  Let  him  cleanse  the  vessel  of  Brahman  with 
the  seven  Vyahr/tis. 

PRASNA  III,  ADHYAYA  1. 

1.  Now,  therefore,  (we  will  speak)  of  those  who 
desire  (to  fulfil)  the  duties  of  .Salinas  (dwellers  in 
houses),    Yayavaras    (wanderers),    and    A'akra/fe.ras 
(circle-goers),  who  subsist  by  nine  (different)  means 
of  livelihood. 

2.  The  term  'livelihood'  (wztti)  is  used  because 
they  subsist  thereby  (tadvartanat). 

3.  The  word  .Sallna  (is  used)  because  they  dwell 
in  houses  (sala). 

4.  To  be  a  Yayavara  (means  that  one)  goes  on 
by  means  of  a  most   excellent   livelihood  (vrzttya 
varaya  yati). 

5.  The  term  A'akra^ara  is  derived  from  going  by 
turns  (to  the  houses  of  rich  men). 

6.  We  will  explain  those  (above-mentioned  means 
of  livelihood)  in  their  proper  order. 

7.  They  are  nine,  (viz.)  Shawmvartanl,  Kauddali, 
Dhruva,  Samprakshalani,  Samuha,  Palanl,  SilonMa., 
Kapota,  and  Siddho;1Ma. 

27.  Govinda  is  uncertain  if  the  term  brahmabha^ana, '  the  vessel 
of  Brahman,'  refers  to  the  alms-bowl  or  to  the  body  of  the  ascetic. 
Probably  both  are  meant,  and  the  Sutra  is  intended  to  prescribe 
the  frequent  recitation  of  the  Vyahr/tis  in  addition  to  the  syl- 
lable Om. 

1.  5.  Govinda  says  that  ^Takra^ara  is  another  name  for  Yayavara, 
and  that  anukrama£ara«a, '  going  by  turns,'  means  going  successively 
to  the  houses  of  Brahma«as,  Kshatriyas,  and  Vaijyas. 

7.  The  terms  left  untranslated  are  fully  explained  in  the  next 


Ill,  I.        WAYS    OF   LIVING   FOR   HOUSEHOLDERS.          285 

8.  (In  addition)  to  these  there  is  a  tenth  way  of 
living,  viz.  forest-life. 

9.  (If  he  desires  to  adopt)  any  of  the  nine  ways 
of  living, 

10.  He  causes  the  hair  of  his  head,  his  beard,  the 
hair  on  his  body,  and  his  nails  to  be  cut,  and  besides 
gets  ready  (the  following  objects), 

11.  (Viz.)  the  skin  of  a  black  antelope,  a  water- 
pot,    a   staff,    a   yoke   for   carrying   burdens,   (and) 
a  sickle. 

12.  He  desires  to  go  forth,  after  having  offered 
a  Traidhataviya  (offering)  or  a  Vaisvanarl  (ish/i). 

13.  Now  on  the  (following)  morning,  after  the 
sun   has    risen,   he    makes   the   sacred   fires  burn 
brightly,    melts    butter    on    the    Garhapatya   fire, 
cleanses   it   (with   Kusa.  grass),  heats   the   (spoons 
called)  Sru£   and  Sruva,  cleans  (them),  takes  out 
four  (spoonfuls  of  butter)  in  the  Sru^,  and  offers 
the  Vastoshpatlya  (oblation)  in  the  Ahavaniya  fire 
according  to  (the  rules  of  his)  Sutra. 


chapter.     All  the  MSS.  read  kauntali  for  kauddali,  which  occurs 
in  the  commentary  alone. 

11.  The  vivadha,  'a  yoke  for  carrying  burdens,'  consists  usually 
of  a  bamboo  pole,  to  the  ends  of  which  two  ropes  are  attached  for 
fastening  the  loads.     Kuth'ahari, '  a  sickle/  seems  to  be  the  name 
of  a  particular  kind  of  sickle,  since  Govinda  explains  it  by  vasa- 
vaj&sanadatram.     He  adds  that  the  term  includes  '  a  spade '  (kud- 
dala)  and  other  implements. 

12.  The  meaning  is  that  on  the  evening  before  his  departure 
from  the  old  home  he  is  to  offer  the  Traidhataviya-homa.   Accord- 
ing to  the  -Srauta-sutras  (see  the  Petersb.  Diet  s.  v.  traidhatavi)  the 
latter  offering  always  occurs  at  the  end  of  a  great  sacrifice.    Hence 
it  is  appropriate  for  a  person  who  wishes  to  begin  a  new  mode 
of  life. 

13.  This  is  the  leave-taking  from  the  old  dwelling. 


286  BAUDHAYANA.  Ill,  i. 

14.  Having  recited  the  Puronuvikya  (verse),  'O 
lord  of  the  dwelling,  permit  us,'  &c.,  he  offers  (the 
oblation)   with    the   Ya^ya   verse,  '  O  lord   of   the 
dwelling,  with  thy  kind  company,'  &c. 

1 5.  Some  (declare  that)  every  'person  who  has 
kindled  the  sacred  fires  (shall  offer  these  Homas). 

1 6.  Others   (say  that)  a  Yayavara   alone  (shall 
do  it). 

1 7.  After  departing  (from  his  house),  Ke  stops  at 
the  extremity  of  the  village,  or  at  the  extremity  of 
the  boundary  of  the  village,  builds  there  a  hut  or 
a  cottage,  and  enters  that. 

1 8.  Let  him  use  the  skin  of  the  black  antelope 
and  the  other  (objects)  which  he  has  prepared  for 
the  several  purposes  which  they  are   intended  to 
serve. 

19.  Known  (is)  the  (duty  of)  serving  the  fires ; 
known  (is)  the  (duty  of)  offering  the  new  and  full 
moon  sacrifices ;  known  (is)  the  successive  perform- 
ance of  the  five  Mahaya^was ;  it  is  seen  that  the 
vegetables,  which  have  been  produced,  are  offered. 

20.  He  hallows  those  (vegetables),  either  (reciting 
the  text)/  I  offer  what  is  agreeable  to  all  the  gods,' 
or  silently,  and  cooks  (them). 


14.  The  two  verses  occur  Tailtiriya  Saffzhita"  III,  4,  ro,  i.  It  is 
specially  mentioned  by  Sa"ya#a  that  the  two  verses  have  to  be 
recited  by  an  Agnihotrin  on  departing  from  his  home. 

1 7.  Ma/fca, '  a  cottage,'  is,  according  to  Govinda,  a  house  resting 
on  many  posts  or  pillars,  while  ku/t  is  the  simple  shed  with  four 
posts  and  a  roof  of  leaves. 

19.  The  last  clause,  probably,  is  meant  to  prescribe  a  simpler 
form  of  the  Vauvadeva. 

20.  Govinda  adds  that  the  meaning  is  that  the  sacrificer  shall 
eat  the  boiled  rice  in  silence. 


Ill,  2.     MODES  OF  SUBSISTENCE  FOR  HOUSEHOLDERS.     287 

21.  For  such  (a  man  the  duty  of)  teaching,  sacri- 
ficing for  others,  accepting  gifts,  and  (performing) 
other  sacrifices  (than  those  mentioned)  ceases. 

22.  (The  use  of)  sacrificial  food  fit  to  be  eaten 
during  the  performance  of  a  vow  is  seen ; 

23.  That  is  as  follows :  (his  food  may  be)  mixed 
with   clarified   butter  or  sour   milk,   (it   must)   not 
(contain)    pungent   condiments   or   salt,   nor   meat, 
nor  (be)  stale. 

24.  (He  shall  remain)  chaste,  or  approach  (his 
wife)  in  season. 

25.  (It  is  necessary)  to  have  the  hair  of  his  head, 
his  beard,  the  hair  on  his  body,  and  his  nails  cut  on 
each  Parva  day,  and  the  rules  of  purification  (are 
obligatory  on  him). 

26.  Now  they  quote  also  (the  following  verses) : 
'  Two  kinds  of  purification,  which  the  .Sish/as  reve- 
rentially  practise,   are    mentioned   in   the  Veda, — 
external  (purification),  which  consists  in  the  removal 
of  impure  stains  and  foul  smells,  and  internal  (purifi- 
cation), which  consists  in  the  abstention  from  injuring 
live  creatures.' 

27.  'The  body  is  purified  by  water,  the  under- 
standing by  knowledge,  the  soul  of  beings  by  ab- 
stention from  injuring,  (and)  the  internal  organ  by 
truth.' 

PRASNA  III,  ADHYAYA  2. 

i.  As  regards   (the  mode  of  subsistence  called) 
Sha?z«ivartan!,  (that)  is  (as  follows) : 


21.  Govinda  adds  that  the  obligation  of  performing  other  merito- 
rious deeds,  such  as  digging  wells  and  tanks  (purta),  also  ceases. 
27.  VasishMa  III,  60.- 


288  BAUDHAYANA.  Ill,  2. 

2.  He  cultivates  six  Nivartanas  (of)  fallow  (land) ; 
he  gives  a  share  to  the  owner  (of  the  soil),  or.  solicits 
his  permission  (to  keep  the  whole  produce). 

3.  Let  him   plough   before   breakfast  with   two 
bulls    whose    noses    have    not    been    pierced,  not 
striking    (them)   with    the    goad,   (but)   frequently 
coaxing  (them). 

4.  If  he  cultivates  six  Nivartanas  in  this  manner 
(and  subsists  thereby),  that  is  (the  mode  of  living 
called)   Shawwivartanl   (subsistence    on    six    Nivar- 
tanas). 

5.  (As  regards  the  mode  of  subsistence   called) 
Kauddali,  he  digs  up  (the  soil)  near  a  water(-course 
or  tank)  with  a  spade,  a  ploughshare,  or  a  pointed 
piece  of  wood,  sows  seed,  (and)  grows  bulbs,  roots, 
fruit,  pot-herbs,  and  vegetables. 

6.  (If  he  thus)  cultivates  (land)  with  a  spade  (and 
lives  on  its  produce),  that  is  the  (mode  of  life  called) 
Kauddall  (subsistence  by  the  spade). 

7.  He  who  lives  by  the  (mode   of  subsistence 
called)  Dhruva,  wraps  up  his  head  in  a  white  dress 
(saying),  '  For  the  sake  of  welfare  I  wrap  thee  up, 
O  head,'  (and)  takes  the  skin  of  a  black  antelope 
(with  the  words), '  (Thou  art)  spiritual  pre-eminence, 
(I  take  thee)  for  the  sake  of  spiritual  pre-eminence ;' 
the  Pavitra  (reciting)  the  Ablinga  texts ;  the  water- 
pot  (saying),  '  Thou  art  strength,  (I  take)  thee  for 


2.  2.  A  Nivartana  is  a  measure  of  4000  square  hastas,  the  ancient 
equivalent  of  the  modern  Bigha. 

3.  Identical  with  II,  2,  4,  21. 

6.  Govinda  says  that  according  to  some  the  following  cere- 
monies need  only  be  performed  when  one  goes  out  begging  for 
the  first  time,  while  others  insist  on  their  being  performed  daily. 

7.  The  Manastokiya,  i.e.  the  text  beginning  'ma   nas  toke,' 


111,2.        MODES   OF   LIVING   FOR    HOUSEHOLDERS.         289 

the  sake  of  strength ;'  the  yoke  for  carrying  burdens 
(saying), '  Thou  art  grain,  (I  take)  thee  for  the  sake 
of  prosperity;'  the  staff  (saying), '  (Thou  art)  a  friend, 
protect  me.' 

8.  On  leaving  (his  hut),  he  mutters  the  Vydhmis, 
and  (afterwards  the  verse  used  for)  hallowing  the 
quarters  of  the  horizon, '  May  the  earth,  the  middle 
sphere,   the    sky,   the    constellations,   and    all   the 
quarters  of  the  horizon,  fire,  air,  and  sun,  (may  all 
these)  deities  protect  me  on  my  road.' 

9.  Because,  after  muttering  the  Manastoktya  (text) 
and  entering  the  village,  he  shows  himself  with  the 
yoke  (on  his  shoulder)  at  the  door  of  each  house, 
they  call  it '  showing  oneself.' 

10.  Because,  if  every  (other)  livelihood  fails,  he 
persistently   (dhruvam)   supports    himself   by    this 
(mode    of   living),   it    is    called   Dhruva   (the    un- 
changeable). 

11.  (As  regards  the  mode  of  life  called)  Sampra- 
kshalani,  (if,  in  order   to   show  that)  there   is   no 
waste  of  the  vegetable  (substances)   obtained   nor 

occurs  repeatedly  in  the  Taittirtya-veda,  e.  g.  Taitt.  Sawhita  III,  4, 
ii,  2.  Govinda  adds  that  the  beggar  must  remain  silent,  and  not 
stop  longer  at  each  door  than  the  time  required  for  milking  a  cow. 

10.  Both  the  text  and  the  scanty  commentary  on  this  Sutra  are 
corrupt.  K.  reads,  vrriter  vrritair  av&rtayaw  tayaiva  tasya  dhruvaw 
varttayatiti  dhruveti  parikfrtitS;  D.  vrrite  vrritair  avarttitha,  &c. ; 
M.  vrrite  vrriter  avrritiyim  avr/ttaya»z  tathaiva  tasySA  ddhrivam 
varttamdn^d  iti,  &c. ;  C.  I.  vrriter  writer  SvartSySm  Svartayam 
tathaiva  tasy&w  dhruvaw  vartanad  iti,  &c.  The  Telugu  copy  omits 
the  text.  From  the  commentary  it  is  clear  that  Govinda  read  at 
the  beginning  of  the  Sutra  '  vrriter  vrriter/  and  the  Telugu  copy 
proves  that '  tayaiva '  is  the  correct  reading.  I  restore  the  Sutra 
conjecturally,  as  follows,  vrriter  vrriter  avarttSyaw  tayaiva  tasya 
dhruva/»  vartanad  iti  dhruveti  parikfrtita1. 

xi.  I  read,  samprakshilaniti  I  utpannanam  oshadhinam  prakshe- 


2QO  BAUDHAYANA.  Ill,  3. 

any  hoarding,  he  turns  the  dishes,  after  washing 
them,  upside  down,  (that  is  the  livelihood  called) 
Samprakshalani  (living  by  washing). 

12.  As  to  the  (mode  of  subsistence  called)  Sa- 
muha,  (if)  he  sweeps  up  (grain)  with  a  broom  in 
permitted  places  where  (grain-bearing)  plants   are 
found,  either  on  a  road  or  in  fields  the  access  to 
which  is  not  obstructed  (by  hedges),  and  lives  on 
(what  he  has  thus  obtained),  that  (livelihood  is  called) 
Samuha"  (living  by  sweeping). 

13.  As  to  the  (mode  of  life  called)  Pilani,  it  is 
also  named  Ahiwsaka  (not  hurting),  and  the  follow- 
ing (definition)  is  given.     (If)  he   tries   to   obtain 
from  virtuous  men  husked  rice  or  seeds,  and  main- 
tains (himself)  thereby,  that  (is  the  mode  of  subsist- 
ence called)  Palanl. 

14..  As  to  the  (mode  of  life  called)  S\\onkh&,  (if) 
he  gleans  single  ears  in  permitted  places  where 
(grain-bearing)  plants  grow,  on  a  road  or  in  fields 
the  access  to  which  is  not  obstructed,  and  supports 
himself  by  (these)  gleanings,  (collected)  from  time 

pa»a*»  nastlti  ni£ayo  va  bha^anini  sawprakshalya  nyutg'ayatiti 
samprakshalani  n  M.  has  nasti  ni£ayo  va,  and  C.  I.  reads  also 
ni&iyo  and  omits  '  vaV  The  Dekhan  MSS.  have  nistiti  £ayo  va\ 
The  description  is  not  very  clear;  but  it  seems  that  a  person  who 
lives  by  the  Samprakshalani  vri'tti  must  obtain  grain  and  vegetables 
by  begging  in  such  quantities  as  will  suffice  for  one  meal,  and 
prove  by  the  way  in  which  he  treats  his  dishes  that  he  has  neither 
wasted  his  food  nor  any  store  remaining. 

13.  The  translation  of  this  Sutra  is  merely  tentative,  as  the  two 
MSS.  of  the  commentary  omit  the  text,  and  contain  only  a  frag- 
ment of  Govinda's  explanation.  The  latter  seems  to  have  differed 
from  my  interpretation.  The  text,  as  given  by  the  other  MSS.,  runs 
as  follows:  palantty  [pali°,  MSS.]  ahiflzsakety  evedam  uktam  bhavati 
[°tfti,  M.]  tushavihina/ws  ta«</ulan  ikkhzti.  sa^anebhyo  bi^ani  va 
{^a,  D.]  palayatiti  palant  [phala0,  phalani,  M. ;  palin6,  K.  D.] 


HI,  3-  HERMITS   IN   THE  WOOD.  29! 

to  time,  that  (is   the  mode  of  subsistence  called) 
S\\onkk$i  (gleaning). 

15.  As  to  the  (livelihood  called)  Kapota,  (if)  he 
picks  up  with  two  fingers  single  grains  in  permitted 
places,   where   (grain-bearing)  plants   grow,   either 
on  the  road  or  in  fields  the  access  to  which  is  not 
obstructed,  that  (is  called),  because  he  acts  like  a 
pigeon,  Kapota  (pigeon-life). 

1 6.  As  to  (the  mode  of  life  called)  Siddhow^a,  (if) 
tired  with  the  (other)  ways  of  subsistence,  he  asks, 
because  he  has  become  old  or  diseased,  virtuous 
men  for  cooked  food,  that  (is  the  livelihood  called) 
Siddho»/£M  (gleaning  cooked  food). 

17.  If  (he  adopts)  the  latter,  he  must  reposit  (the 
sacred  fires)  in  his  soul  and  behave  like  an  ascetic, 
except  (in  using)  the  cloth  for  straining  water  and 
(wearing)  a  reddish-brown  dress. 

1 8.  If  he  subsists  on  the  produce  of  the  forest, 
(the  fruits)  of  trees,  creepers,  and  lianas,  and  of 
grasses,   such   as  wild   millet  (jyamaka)  and  wild 
sesamum,  that  (is  called)  forest-life. 

19.  Now  they  quote  also  (the  following  verse) : 
'Moving  about  with  the  beasts,  dwelling  together 
with  them,  and  maintaining  oneself  in  a  manner 
similar  to  theirs,  that  is  clearly  the  road  to  heaven.' 

PRASNA  III,  ADHYAYA  3. 

i.    Now  the  hermits  in  the  wood  belong  to  two 
classes, 

15.  Govinda  mentions  a  varia  lectio  not  found  in  our  MSS.,  kapo- 
tavatsawdaflwinf, '  because  he  pecks  Kke  a  pigeon.' 

1 6.  Here  as  well  as  above,  III,  i,  7,  the  Dekhan  MSS.  read 
siddhe/WM, '  begging  cooked  food,'  instead  of^siddhonMl 

3.  i.  Compare  for  the  whole  Adhyaya,  Apastamba  II,  9,  21, 
30-23,  2. 

U    2 


BAUDHAYANA.  Ill,  3. 


2.  Those  who  cook  (their  food),  and  those  who 
do  not  cook  it. 

3.  Among  them,  those  who  cook  (their  food  are 
divided)  into  five  subdivisions,  (viz.)  those  who  eat 
everything  which  the  forest  contains,  those  who  live 
on  unhusked  (wild-growing  grain),  those  who   eat 
bulbs  and  roots,  those  who  eat  fruit,  and  those  who 
eat  pot-herbs. 

4.  Those  who   eat  everything  which   the  forest 
produces  are,  again,  of  two  kinds  :  they  either  sub- 
sist on  forest-produce  generated  by  Indra,  or  on  that 
which  has  been  generated  from  semen. 

5.  Among  these,  that  which  has  been  generated 
by  Indra  (is  the  produce)  of  lianas,  shrubs,  creepers, 
and  trees.    Fetching  (that)  and  cooking  it,  they  offer 
the  Agnihotra  in  the  evening  and  in  the  morning, 
give  (food)  to  ascetics,  guests,  and  students,  and  eat 
the  remainder. 

6.  That  which  is  generated  from  semen  is  the 
flesh  (of  animals)  slain  by  tigers,  wolves,  falcons, 
and  other  (carnivorous  beasts),  or  by  one  of  them. 
Fetching  (that)  and  cooking  it,  they  offer  the  Agni- 
hotra in   the   evening   and   in   the    morning,   give 
(shares)  to  ascetics,  guests,  and  students,  and  eat 
the  remainder. 

7.  Those  who  eat  unhusked  grain  only,  fetch  rice, 
avoiding  (husked)  corn,  boil  it,  offer  the  Agnihotra 
both   in   the   evening  and    in    the    morning,   give 
(food)  to  ascetics,  guests,  and  students,  and  eat  the 
remainder. 

8.  Those  who  eat  bulbs  and  roots,  or  fruit,  or 
pot-herbs,  (act)  exactly  in  the  same  manner. 

9.  Those  (hermits)  who  do  not  cook  (their  food 
are  divided  into)  five   (classes),  Unma^rakas,  Pra- 


Ill,  3.  HERMITS    IN    THE  FOREST. 

vr/tt&mis,    Mukhenadayins,  Toyaharas,  and  Vayu- 
bhakshas. 

10.  Among  these,  the  Unma^akas  (collect  and 
prepare  their  food),  avoiding  (the  use  of)  iron  and 
stone  implements, 

ij.  The  Prawmasins  take  it  with  the  hand, 

12.  The  Mukhenadayins  take  it  with  the  mouth 
(only,  like  beasts), 

1 3.  The  Toyaharas  subsist  on  water  only, 

14.  And   the  Vayubhakshas  (air-eaters)  eat  no- 
thing. 

15.  In  this  manner  ten  (different)  initiations  are 
prescribed  for  hermits  who  follow  the  rule  of  Vi- 
khanas  (vaikhanasa). 

1 6.  He  who  has  agreed  (to  obey)  the  Institutes 
of  his  (order,  shall  wear)  a  staff,  (shall  keep)  rigid 
silence,  and  (shall)  abstain  from  rash  acts. 

1 7.  Hermits  following  the  rule  of  Vikhanas  (vai- 
khanasa)  are   purified  (from   sin),  and   (especially) 
those  who  abstain  from  food. 

1 8.  The  sum  of  the  rules  applicable  to  all  Brahma- 
Vaikhanasas  (is  as  follows)  : 

19.  '  Let  him  not  injure  (even)  gadflies  or  gnats ; 
let  him  bear  cold  and  perform  austerities ;  let  him 
constantly  reside  in  the  forest,  be  contented,  and 

1 1.  PravrfttSrin,  i.  e.  he  who  eats  food  only  which  comes  to  him 

accidentally. 

15-17.  These  three  Sutras  are  omitted  in  the  commentary,  bi 

found  in  all  the  MSS.  of  the  text. 

18.  Govinda  proposes  two  explanations  for  the  term  brahma- 
vaikhanasa;  he  thinks  that  it  may  mean  either  brahmana 
vaikhanasa V  hermits  seen  by  Brahman,'  .  e.  **£*#*+*" 
been  revealed  by  Brahman,  or  •  hemnts  who  are  »*«"»!* 
caste.'     The   true   sense,  however,   is   probably  'a  hermit 
strives)  to  (become  one  with)  Brahman'  (brahmartha*  vaLkhanasa). 


294  BAUDHAYANA.  TIT,  3. 

delight  in  (dresses  made  of)  bark  and  skins,_(and  in 
carrying)  water  (in  his  pot).' 

20.  'A   devotee  shall    first  honour   the    guests 
who  have  come  to  his  hermitage  at  (dinner)  time ; 
he   shall   be   sedulous   in  (worshipping)   gods   and 
Brahma^as,   in   (offering)   the    Agnihotra,   and    in 
practising  austerities.' 

21.  'A  Brahmawa  who  has  taken  to  forest-life,  and 
who  has  adopted  this  difficult  (but)  pure  mode  of 
existence,  which  keeps  him  apart  from  wicked  men, 
which  must  never  be  given  up,  which  is  similar  to 
(that  of  the)  beasts   and   birds,  which   allows  the 
collection  of  the  necessaries  of  life  for  one  day  only, 
and  which  necessitates  the  consumption  of  astringent 
and  bitter  (food),  never  sinks  low.' 

22.  'Moving    about   with    the    beasts,   dwelling 
together  with  them,  and  maintaining  oneself  in  a 
manner  similar  to  theirs,  that  is  clearly  the  road  to 
heaven.' 

PRASNA  III,  ADHYAYA  4. 

1.  Now  if  a  student  commits  any  act  against  his 
vow,  eats  meat,  or  approaches  a  woman,  whenever 
any  evil  befals  him, 

2.  He  heaps  fuel  on  the  fire  in  the  interior  of  the 
house,  scatters  (Kara  grass)  around  it,  and  performs 
the  ceremonies  up  to  the  end  of  the  Agnimukha ; 
then  he  offers  oblations  of  clarified  butter,  (reciting 
the  following  texts) :  'It  was  done  by  lust,  lust  does 

22.  See  above,  III,  2,  19. 

4.  i.  The  clause  striyaw  vopeyat,  '  or  approaches  a  woman,'  is 
omitted  by  Govinda.  The  whole  chapter  is  a  supplement  to  the 
rules  given  above,  II,  i,  i,  30-35,  where  some  of  the  Vedic  pas- 
sages mentioned  here  have  already  been  given. 


in,  4.  PENANCES   FOR   A    STUDENT. 

it,  to  lust  (belongs)  all  this,  to  him  who  draws  me  on, 
SvahaY  'It  was  done  by  the  internal  organ,  the 
internal  organ  does  it,  to  the  internal  organ  (belongs) 
all  this,  to  him  who  draws  me  on,  Svaha;'  '  It  was 
done  by  passion,  passion  does  it,  to  passion  (belongs) 
all  this,  to  him  who  draws  me  on,  Svaha;'  '  It  was 
done  by  ignorance,  ignorance  does  it,  to  ignorance 
(belongs)  all  this,  to  him  who  draws  me  on,  Svaha;' 
'  It  was  done  by  sin,  sin  does  it,  to  sin  (belongs) 
all  this,  to  him  who  draws  me  on,  Svaha ;'  *  It  was 
done  by  wrath,  wrath  does  it,  to  wrath  (belongs)  all 
this,  to  him  who  draws  me  on,  Svaha.' 

3.  That  which  begins  with  the  muttering  (of  the 
Vedic  texts)  and  ends  with  the  gift  of  a  fee  (con- 
sisting of)  a  cow  is  known, 

4.  (Afterwards)  he  stays  (during  the  night)  behind 
(i.  e.  to  the  west  of)  the  fire,  wrapping  himself  in  the 
skin  of  a  black  antelope,  the  neck  of  which  is  turned 
towards  the  east  and  the  hair  of  which  is  turned 
outside. 

5.  When  the  day  dawns,  he  drags  himself  away 
from  the  hinder  part  (of  the  skin),  goes  to  a  bathing- 
place,  bathes  (there)  in  the  manner  which  is  known, 
(but)   performs,  while   in   the   water,   sixteen   sup- 
pressions of  breath  with  the  Aghamarshawa  hymn ; 
next  he  performs  the  known  (ceremonies)  up  to  the 
worship  of  the  sun,  and  afterwards  goes  to  the  house 
of  his  teacher. 

6.  Let  him  know  for  certain  that  that  is  equally 
(effective)  as  bathing  (with  the  priests)  at -the  end  of 
a  horse-sacrifice. 

5.  Govinda  says  that  this  manner  of  crawling  out  of  the  skin  is 
symbolical  of  a  new  birth. 


296  BAUDHAYANA.  Ill,  5. 


PRASNA  III,  ADHYAYA  5. 

1.  Now  we  will  explain  the  rule  of  the  most  holy 
Aghamarsha^a. 

2.  He  goes  to  a  bathing- place  and  bathes  (there). 
Dressed  in  a  pure  dress  let  him  raise,  close  to  the 
water,  an  altar,  and  moistening  his  clothes  by  one 
(application  of  water),  and  filling  his  hand  once  (with 
water),  let  him  recite  the  Aghamarshawa  hymn  (in 
the  manner  of  his  daily)  private  recitation. 

3.  (Let  him  repeat  it)  one  hundred  times  in  the 
morning,  one  hundred  times  at  midday,  and   one 
hundred  times  or  an  unlimited  number  of  times  in 
the  afternoon. 

4.  When  the  stars  have  risen,  let  him  partake  of 
gruel  prepared  of  one  handful  of  barley. 

5.  After  seven  (days  and)  nights  he  is  freed  from 
all  minor  sins  (upapataka),  whether  they  have  been 
committed    intentionally   or    unintentionally,    after 
twelve  (days  and)  nights  (from  all  other  sins)  ex- 
cepting the    murder   of  a   learned  Brahma^a,  the 
violation  of  a  Guru's  bed,  stealing  gold,  and  drink- 
ing Surd. 

6.  After  twenty-one  (days  and)  nights  he  over- 
comes even  those  (crimes)  and  conquers  them. 

5.  i.  Vasishtfa  XXVI,  8. 

2.  Stha«/ila,  '  an  altar,'  is  a  slightly  raised  mound  of  earth, 
which,  according  to  Govinda,  in  this  case  must  have  the  shape  of 
the  sun's  disc.  According  -to  the  same  authority  the  hand  of  the 
performer  must  remain  filled  with  water  as  long  as  the  recitation 
lasts,  and  the  performer  stands  behind  the  altar  facing  the  east. 

5.  Regarding  the. prasrz'tiyjivaka, ' (subsisting  on)  gruel  prepared 
from  a  handful  of  barley/  see  below,  III,  6. 


PRASK7TIYAVAKA.  397 


7-  He  overcomes  everything,  he  conquers  all,  he 
obtains  the  reward  of  all  sacrifices,  he  has  bathed  at 
all  sacred  bathing-places,  he  has  performed  the  vows 
required  for  (the  study  of)  all  the  Vedas,  he  becomes 
known  to  all  the  gods,  he  sanctifies  a  company  (of 
Brahmarcas)  by  merely  looking  (at  them),  and  his 
undertakings  are  successful.  Thus  speaks  Baudha- 
yana. 

PRASNA  III,  ADHYAYA  6. 

1.  Now  if  a   man  feels  his  conscience  charged 
with  (evil)  actions  committed  by  himself,  let  him  boil 
for   himself  (alone),  when  the  stars  have  risen,  a 
handful  of  barley,  (and  prepare)  gruel  (with  that). 

2.  Let  him  not  perform  the  Vai.rvadeva  oblation 
with  (a  portion  of)  that, 

3.  Nor  (shall)  a  Bali  offering  (be  performed)  on 
that  (occasion). 

4.  Let   him   consecrate   the  barley  before   it   is 
boiled,  while  it  is  being  boiled,  and  after  it  has  been 
boiled,  with  the  (following)  Mantras : 

5.  'Thou  art  barley,  thou  art  the  king  of  grains, 
thou  art  sacred  to  Varuwa  and  mixed  with  honey, 
the  sages  have  proclaimed  thee  an  expeller  of  all 
guilt  and  a  means  of  purification.' 

7.  Govinda  is  of  opinion  that  the  words,  'thus  speaks  Baudhft- 
yana/  indicate  that  this  part  of  the  work  has  been  composed  by 
a  pupil  or  some  other  person. 

6.  i.  For  the  whole  Adhyaya  compare  Vishwu  XLVIII. 

5.  According  to  Govinda,  Vamadeva  is  the  ^\/'shi  of  these  Man- 
tras. The  phrase,  'Thou  art  sacred  to  Varu«a/is  to  be  explained, 
according  to  Govinda,  by  the  fact  that  offerings  presented  to  Variwa 
frequently  consist  of  barley.  '  Honey '  means,  according  to  some, 
'  sweet  butter/  with  which  the  dish  is  seasoned. 


2Q8  BAUDHAVANA.  Ill,  6. 

'Ye  barley-grains  are  clarified  butter  and  honey, 
ye  barley-grains  are  water  and  ambrosia.  May  you 
remove  my  guilt  and  all  my  sins  : ' 

'  Those  committed  by  words,  by  acts,  and  by  evil 
thoughts  ;  ill-fortune  and  the  night  of  all-destroying 
time, — all  that  avert  from  me,  ye  barley-grains.' 

'  (From  the  sin  of  eating)  food  which  had  been 
worried  by  dogs  or  pigs,  or  which  had  been  defiled 
by  crows  and  impure  men,  from  the  sin  of  disobedi- 
ence towards  mother  and  father, — from  all  that  purify 
me,  ye  barley-grains.' 

'  From  the  dreadful  (guilt  of)  mortal  sins  and  of 
the  crime  (of  serving)  a  king,  from  the  wrong  done 
to  infants  or  aged  men,  from  (the  guilt)  of  stealing 
gold,  of  breaking  my  vows,  of  sacrificing  for  an  un- 
worthy man,  of  speaking  evil  of  Brahmawas,— from 
all  that  purify  me,  ye  barley-grains.' 

'  From  (the  sin  of  eating)  the  food  of  many  men, 
of  harlots  and  of  .Sudras,  of  (partaking  of)  funeral 
dinners  and  of  (the  food  given  by)  persons  who  are 
unclean  on  account  of  a  death  or  a  birth,  of  that 
given  by  thieves,  or  at  a  funeral  sacrifice  offered  to 
one  who  lately  died, — from  all  that  purify  me,  ye 
barley-grains.' 

6.  (While  the  barley)  is  being  boiled,  he  must 
protect  it  (and  recite  the  text),  'Adoration  to  Rudra, 
the  lord  of  created  beings;  pacified  is  the  sky;' 
the  Anuvaka  (beginning), '  Give  strength ; '  the  five 
sentences  (beginning), '  The  gods  who  are  seated  in 
front,  led  by  Aghi ;'  the  two  (texts), '  Do  not  hurt 


6.  The  Anuvaka  meant  is  Taitt.  Sawhitd  I,  2,  14.  The  five 
sentences  are  found,  ibid.  I,  8,  7,  i.  Regarding  the  text  m£  na- 
stoke,  '  do  not  hurt  our  offspring,'  see  above,  III,  2,  9.  The  last 


PRASfl/TIYAVAKA. 


our  offspring/  (and)  'The   Brahman  -priest   among 
the  gods.' 

7.,  Having  purified  himself  (by  sipping  water,  &c.), 
he  shall  eat  a  little  of  the  boiled  (mess),  after  pouring 
it  into  (another)  vessel. 

8.  Let  him   offer  it  as  a  sacrifice  to  the  soul, 
(reciting  the  text),  '  May  the  gods,  who  are  born 
from  the  internal  organ  and  joined  to  the  internal 
organ,  who  are  very  strong,  whose  father  is  Daksha, 
protect  us  (and)  guard  us;  adoration  to  them,  to 
them  Svahl' 

9.  Let  him  who  desires  intelligence  (subsist  on 
such  food)  during  three  (days  and)  nights. 

10.  A  sinner  who  drinks  it  during  six  (days  and) 
nights  becomes  pure. 

11.  He  who  drinks  it  during  Severn  (days  and) 
nights  is  purified  from  (the  guilt  of)  the  murder  of 
a  learned  Brahma#a,  of  violating  a  Guru's  bed,  of 
stealing  gold,  and  of  drinking  Sura. 

12.  He  who  drinks  it  during  eleven  (days  and) 
nights,  removes   even   the   sins   committed   by  his 
ancestors. 

1  3.  '  But  he  who  during  twenty-one  days  (drinks 
gruel  made)  of  barley-grains  which  have  passed 
through  a  cow,  sees  the  Gawas  and  the  lord  of  the 
Gawas,  sees  the  goddess  of  learning  and  the  lord  of 
learning.'  Thus  speaks  the  venerable  Baudhayana. 

Mantra  occurs  Taitt.  Sawhitd  III,  4,  ir,  i.  Govinda  says  that 
material  protection,  too,  in  the  shape  of  an  iron  platter  or  cover  is 
to  be  given  to  the  boiling  barley. 

8.  The  text  occurs  Taitt.  Sawhita  I,  2,  3,  i.  It  consists  of  five 
sentences,  and  is  addressed  to  the  five  vital  airs,  to  each  of  which 
the  eater  offers  one  oblation. 


30O  BAUDHAYANA.  ITT,  7. 


PRASNA  III,  ADHYAYA  7. 

1.  'Let  him  who  considers  himself  impure  offer 
(burnt  oblations),  reciting  the  Kushma«das. 

2.  '  He  who  has   had  forbidden    intercourse,    or 
has    committed   a   crime   against   nature,    becomes 
even  like  a  thief,  even  like  the  slayer  of  a  learned 
Brahma#a.' 

3.  '  He  is  freed  from  any  sin  which  is  less  than 
the  crime  of  slaying  a  learned  Brahmawa.' 

4.  If,  after  wasting   his   strength    except  in  his 
sleep,  he   desires   to   become   free   from   the  stain 
and  holy, 

5.  He  causes  the  hair  of  his  head,  his  beard,  the 
hair  on  his  body,  and  his  nails  to  be  cut  on  the  day 
of  the  new  moon  or  of  the  full  moon,  and  takes  upon 
himself  a  vow  according  to  the  rule  prescribed  for 
students, 

6.  (To  be  kept)  during  a  year,  or  a  month,  or 
twenty-four  days,  or  twelve  nights,  or  six  or  three 
nights. 

7.  Let  him  not  eat  meat,  nor  approach  a  woman, 
not  sit  on  (a  couch  or  seat,  and)  beware  of  (speaking 
an)  untruth. 

8.  To  subsist  on  milk  (alone  is)  the  most  excel- 
lent mode  of  living ;  or,  using  barley-gruel  (as  his 
food),  he   may  perform   a    Kri&fchra.   (penance)  of 
twelve    days,    or   he    may  (maintain    himself    by) 
begging. 

7.  1-3.  Taittirfya  Ara#yaka  II,  8,  1-3. 

6.  Taitt.  Ara«yaka  II,  8,  5-6.  7.  Taitt.  Arawyaka  II,  8,  7. 

8.  Taitt.  Arawyaka  II,  8, 8.    As  the  next  Sfirra  shows,  these  rules 
refer  to  Brahma/us.    Regarding  the  Kr/'/i^ra,  see  below,  IV,  57. 


111,7-  KtiSHMAJVDAS.  3OI 

9.  On  such  (occasions)  a  Kshatriya  (shall  subsist 
on)   barley-gruel,  a  Vawy.i   on    curds   of  two-milk 
whey. 

10.  Having  kindled  the  sacred  fire  in  the  morning 
according  to  the  rule  for  Pakaya^iwas,  having  scat- 
tered (Kiua  grass)  around  it,  and  having  performed 
(the  preliminary  ceremonies)  up  to  the  end  of  the 
Agnimukha,  he  next  offers  in  addition  burnt  obla- 
tions,   reciting     the    three    Anuvakas   (beginning), 
1  What  cause  of  anger  to  the  gods,  ye  gods,'  '  The 
debts  which   I   contracted,'  (and)  '  May  worshipful 
Agni  give  thee  by  every  means  long  life.' 

1 1.  Let  him  offer  with  each  ^"k-verse  a  portion 
of  clarified  butter. 

1 2.  After  having  offered  four  oblations  with  (the 
spoon    called)    Sruva,    reciting    (the   texts),    '  That 
strength  which  lies  in  the  lion,  in  the  tiger,  and  in 
the  panther,'  &c.,  and  the  four  Abhyavartinls  (i.e. 
the  texts),  '  Thou,  O  fire,  who  turnest  back,'  &c., 
'  O  Arigiras,'  &c.,  '  Again  with  strength,'  &c.,  (and) 
1  With  wealth/  &c.,  after  having  taken  his  position, 
with  sacred  fuel  in  his  hands,  in  the  place  allotted  to 
the  sacrificer,  he  worships  (the  fire)  with  die  hymn 
which    contains    twelve   verses   (and  begins),  '  To 
Vaisvanara  we  announce.' 

13.  Having  placed  the  piece  of  sacred  fuel  (on 
the  fire  with  the  text),  *  Whatever  sin  1  ever  com- 

10.  For  the  rule,  see  Taitt.  Arawyaka  II,  7,  4-      The  three 
Anuvakas  mentioned  are  Taitt.  Aranyaka  II,  3-5. 

12.  Taitt  Arawyaka  II,  7,  4-     The  first  four  texts  occur  Taitt. 
Brahma«a  II,  7,  7, 1-2,  the  next  four  Taitt.  Sawhita  IV,  a,  i,  2-3, 
and  the  hymn  Taitt.  Anuiyaka  II,  6.     The  place  of  the  sacrificer 
to  the  south  of  the  fire. 

13.  Taitt.  Aranyaka  II,  6,  a  (13). 


302  BAUDHAYANA.  Ill,  7. 

mitted  by  thoughts  or  words,  from  all  that  free  me 
(O  fire,  being  duly)  praised,  for  thou  knowest  the 
truth,  Svaha,'  he  gives  a  fee. 

14.  (The  ceremonies)  which  begin  with  the  mut- 
tering (of  the  texts)  and  end  with  the  gift  of  a  cow 
as  a  fee  are  known. 

15.  One  (person)  only  (shall)  perform  the  service 
of  the  fire. 

1 6.  Now  (let  him  offer)  at  the  Agnyadheya  full 
oblations   (purwahuti,  with   the    texts),  '  Whatever 
cause  of  anger  to  the  gods,  ye  gods;'  'The  debts 
which  I  contracted;'  '  May  worshipful  Agni  give  thee 
by  every  means  long  life/ 

17.  Having  offered  (it),  he  who  is  about  to  per- 
form the  Agnihotra,  (worships)  with  the  Dasahotfz 
(texts) ;  having  offered  (it),  he  who  is  about  to  per- 
form the  new  and  full  moon  sacrifices  (worships)  with 
the  Tifaturhotrz  (texts);  having  offered  (it),  he  who  is 
about  to  offer  the  A'aturmasya  sacrifices  (worships) 
with  the  Pa&£ahotr2  (texts);  having  offered  it,  (he 
worships)  at  an  animal  sacrifice  with  the  Sha^a^otr? 
(texts),  at    a   Soma-sacrifice  with    the   Saptahotrz 
(texts). 

18.  And   it   is  declared   in  the  Veda,  '  Let  him 
sacrifice  (with  the  Kushmawda  texts)  at  the  begin- 
ning of  the  rites  ;    purified  (thereby)  he  gains  the 
world  of  the  gods.'     Thus  (speaks)  the  Brahma^a. 

1 6.  From  this  and  the  next  Sutras  it  must  be  understood  that 
the  KushmaWahoma  is  not  only  to  be  used  as  a  penance,  but  may 
be  offered  at  the  beginning  of  the  great  .Srauta  sacrifices,  in  order 
to  sanctify  the  performer  and  to  secure  special  benefits. 

17.  The  Saptahotr/ and  the  other  texts  mentioned  occur  Taitt. 
Arawyaka  III,  1-5.     I  understand  the  verb  '  worship '  on  account 
of  La/yayana  X,  12, 10. 

1 8.  Taitt.  Arawyaka  II,  7,  5. 


303 


PRAJNA  III,  ADHYAYA  8. 

1.  Now,  therefore,  we  will  explain  the  rule  of  the 
A'andrayaaa  (lunar  penance). 

2.  Let  him   fast   on   the  fourteenth  day  of  the 
bright  half  of  the  month. 

3.  Having  had  the  hair  on  his  head,  his  beard, 
the  hair  on  his  body,  and  his  nails,  or  his  beard 
alone,  cut,  let  him  enter,  dressed  in  new  clothes  and 
speaking  the  truth,  the  place  where  the  sacrificial 
fire  is  preserved. 

4.  There  a  (common)  fire,  (which  may  be)  fetched 
once  (only,  shall  serve)  him  ;  or  (the  fire)  must  be 
produced  by  friction  with  the  Ararcis. 

5.  Let  a  student,  who  is  a  friend  (of  the  per- 
former), be  ready  at  hand  to  (carry  out  his)  direc- 
tions ; 

6.  And  sacrificial  viands  (shall  be  his)  food  during 
the  performance  of  the  vow. 

7.  Having  heaped   fuel   on    the    fire,   scattered 
(Kara  grass)  around  it,  and   performed  (the  cere- 
monies) up  to  the  end  of  the  Agnimukha,  he  offers 
burnt    oblations,   (cutting   off    portions)   from    the 
cooked  food, 

8.  (The  first)  to  Agni,  (the  second)  to  the  lunar 
day  whichever  it  may  be,  (the  third  and  the  fourth) 

8.  i.  For  this  chapter  compare  Gautama  XXVII. 

4.  The  meaning  of  the  Sutra  is  that  the  fire  which  has  been 
carried  into  the  avasatha  must  be  kept  burning  during  the  whole 
month  which  the  ./fandrayana  lasts.  For  a  burnt  oblation  has  to 
be  performed  at  the  end  of  the  penance.  Should  it  be  extinguished, 
it  must  be  rekindled  by  friction. 

8.  The  text  quoted  occurs  Taitt,  Brahmana  I,  5,  8,  i. 


304  BAUDHAYANA.  Ill,  8. 

to  the  lunar  mansion  together  with  its  guardian 
deity,  the  fifth  to  the  moon  (with  the  verse), '  Atraha 
gor  amanvata/  the  sixth  to  the  sky  and  the  earth,  the 
seventh  to  day  and  night,  the  eighth  to  Rudra,  the 
ninth  to  the  sun,  the  tenth  to  Varuwa,  the  eleventh 
to  Indra,  and  the  twelfth  to  all  the  gods. 

9.  Now  they  mention  (the  following)  other  (obla- 
tions which  are  to  be  offered)  to  the  points  of  the 
horizon  and  to  their  (guardian)  deities,  to  the  wide 
middle  sphere  and  to  its  (guardian)  deity. 

10.  Having  offered  (the  oblation)  to  Agni  Svi- 
sh/akrzt  (with  the  verse),  '  Ever  new/  &c.,  he  then 
places  the  remainder  of  the  sacrificial  viands  into  a 
goblet  (kawsa)  or  a  cup  (/c-amasa),  pours  seasoning, 
that  is  fit  for  sacrifices,  over  them,  and  eats  fifteen 
morsels  of  ordinary  size, 

11.  The  first  (saying,  'I  offer)  thee  to  Prawa/  the 
second  (saying, '  I  offer)  thee  to  Apdna,'  the  third 
(saying, '  I  offer)  thee  to  Vyana,'  the  fourth  (saying, 
I  offer)  thee  to  Ud&na,'  the  fifth  (saying,  '  I  offer) 
thee  to  Samana.'    If  there  are  only  four  (mouthfuls, 
he  eats)  the  first  reciting  two  (texts) ;  if  there  are 
three,  (he  eats)  the  first  two  reciting  two  (texts)  with 
each ;    if  there  are  two,  (he  eats)  the  first  reciting 
two  (texts  and)  the  second  reciting  three  texts ;  (if 
there  is  only)  one,  (he  recites)  all  (the  five  texts) 
together. 

12.  Having  drunk  water  (with  the  text),  'Thou 

10.  Taitt.  Sa/»hit£  II,  3,  5,  3. 

i  r .  This  is  an  imitation  of  the  Pra#a*gnihotra  described  above, 
11,7,  12. 

A  12.  Taitt.  Sawhita  III,  1,8,  i.  The  seven  Anuvakas  are  Taitt. 
Arawyaka  X,  51-57.  One  oblation  is  to  be  offered  with  each 
Anuvaka. 


Ill,  8.  jrANDRAYAJVA.  305 

art  water  used  for  moistening  Soma,'  &c.,  he  then 
offers  the  (following)  additional  oblations  of  clarified 
butter,  with  the  seven  Anuvakas  (beginning),  '  May 
my  Pra^a,  Apana,  Vyana,  Udana,  and  Samana  be 
purified;'  'May  my  voice,  mind,  eye,  ear/  &c.;  'May 
my  head,  hands,  feet ;'  '  May  my  skin ;'  '  May  the 
sense  of  hearing,  touch  ;'  '  May  earth,  water ;'  'May 
that  which  consists  of  food.' 

13.  (The  ceremonies)   beginning  with   the   mut- 
tering (of  sacred  texts)  and  ending  with  the  gift  of  a 
cow  as  a  fee  are  known. 

14.  He  worships  the  sun  with  (three  versejf)  ad- 
dressed to  Surya  and  the  moon  with  (three  vlrses) 
addressed  to  ATandramas. 

15.  When  he  goes  to  rest,  he  mutters  (the  verse), 
'  O  fire,  keep  thou  good  watch,' 

1 6.  When  he  awakes  (in  the  morning,  the  verse), 
'O  fire,  thou  art  the  protector  of  vows.' 

17.  Let  him  not   talk   with   women  and  Sudras 
addressing  them  first ;  let  him  not  look  at  urine  and 

ordure. 

1 8.  If  he  has  seen  any  impure   substance,  he 
mutters  (the  text),  'Unrestrained  (was)  the  internal 
organ,   wretched   my  eye;   the    sun    is    the  most 

13.  Govinda  here  mentions  that  the  whole  of  the  ceremonies 
alluded  to  are  the  uttaraaz  daTvihomikaw  tantrum. 

14.  As  Govinda  states,  the  former  verses  are  'ud  vayaw  tamasas 
pan  '  Taitt.  Sawhita-  IV,  i,  7,  4  ;  '  ud  u  tyam  jdtavedasa*,'  ibid.  I, 
,,  8,  4;  'Jitram  devanam,'  ibid.  I,  4,  43,  'I   while  *«  ver 
addressed  to  the  moon  are  '  navo  navo,'  ibid.  II,  4>  »4i l  J  '  *»  *ltra' 
Jitram,'  Rig-veda  VI,  6,  7J   and  •  atraha  gor,"  TaitL  Brahma«a 

I}  t58  Taitt.  Samhita  I,  2,  3>  '•  l6'  Taitt'  S^hit&» loc"  dt' 

18.  Taitt.  Sawhita  III,  i,  i,  2. 


BAUDHAYANA.  Til,  8. 


excellent  among  the  lights  of  heaven;  O  initiation, 
mayest  thou  not  forsake  me.' 

19.  On  the  first  day  of  the  latter  half  (of  the 
month  he  eats)  fourteen  mouthfuls. 

20.  Thus  (he   takes  every  day)  one  (mouthful) 
less  up  to  the  day  of  the  new  moon. 

21.  On  the  day  of  the  new  moon  there  is  not 
(even)  one  mouthful  (left  to  take). 

22.  On  the  first  day  of  the  first  half  (of  the 
month)  one  (mouthful  may  be  eaten),  on  the  second 
two. 

23.  Thus  he  daily  increases  (his  meal)  by  one 
(mouthful)  up  to  the  day  of  the  full  moon. 

24.  On  the  day  of  the  full  moon  he  offers  a 
Sthciltpeika  to  Agni,  to  the  lunar  day  whichever  it 
may  be,  and  to  the  lunar  mansions  as  well  as  to 
their  (guardian)  deities. 

25.  Having  offered  a  burnt  oblation  to  (the  lunar 
mansion)  Abh^it  (which  stands)  before  Sron£,  and 
to  its  (guardian)  deity,  he  must  give  a  cow  to  the 
Brahma«as. 

26.  That  is  the  ant-shaped  lunar  penance;  (that 
which  is  performed  in  the)  inverted  (order  is  called) 
the  barleycorn-shaped  (lunar  penance). 

2  7.  A  sinner  who  has  performed  either  of  these 
two  (penances)  becomes  free  from  all  mortal  sins 
(pdtaka). 

28.  They  declare  that  the  (A'andriyawa)  shall  be 
performed  for  the  sake  of  the  fulfilment  of  wishes  of 
all  kinds. 

29.  'Thereby  man  obtains  every  wish  which  he 
may  conceive.' 

26.  Vishmi  XLVII,  3-5. 


ra>  9-  ANASNATPARAYAtfA.  307 

30.  '  Thereby  the  sages  formerly  purified  them- 
selves and  accomplished  their  objects.     That  (rite) 
procures  wealth,  spiritual  merit,  sons,  cattle,  long 
life,  heavenly  bliss,  and  fame ;  it  secures  the  fulfil- 
ment of  all  desires.' 

31.  'He  who  studies  this,  becomes  the  companion 
of  the  lunar  constellations,  of  sun  and  moon,  and 
dwells  in  their  world.' 

PRASNA  III,  ADHYAYA  9. 

1.  Now,  therefore,  we  will  explain  the   rule   of 
the  AnasnatpaTayawa  (recitation  of  the  whole  Veda 
during  a  fast). 

2.  Let  him  wear  a  clean  garment  or  a  dress  made 
of  bark  (or  grass). 

3.  Let  him  desire  food,  fit  for  a  sacrifice,  or  water 
and  fruit. 

4.  Going  forth  from  the  village  in  an   easterly 
or   northerly   direction,   smearing    a    quadrangular 
stha«^ila,  '  a   bull's   hide '  in   size,  with   cowdung, 
sprinkling  it,  drawing  the  marks  on  it,  sprinkling  it 
with  water,  heaping  fuel  on  the  fire  and  scattering 
(Kusa  grass)  around  it,  he  offers  burnt  oblations  to 
the  following  deities,  to  Agni  Svahd,  to  Pra^ipati 

9.  2.  M.  and  the  MSS.  of  the  commentary  read  >Kravasa^  instead 
of  /Jiravisa^, '  clad  with  a  garment  of  bark  or  grass/  and  Govinda 
explains  the  var.  lect.  by  '  dressed  in  old  clothes.' 

3.  This  rule  refers  to  the  case  only  where  the  performer  of  the 
vow  is  unable  to  bear  the  prolonged  fasting. 

4.  A  sthaWila  is  the  raised  mound,  four  fingers  high,  which  is 
used  as  the  altar  for  the  Gr*hya  ceremonies.    Regarding  the  term, 
'  a  bull's  hide,'  see  Vishmi  XCII,  a.    The  marks  (lakshana)  are 
the  lines  which  must  be  drawn  on  the  altar ;  see  e.  g.  Amlayana 
Grihya-sutra  I,  3,  i. 

X  2 


308  BAUDHAYANA.  Ill,  9. 

Svaha,  to  Soma  Svaha,  to  all  the  gods  Svaha,  to 
Svaya/wbhu,  to  the  /fr/'as,  to  the  Ya^us,  to  the  Sa- 
mans, to  the  Atharvans,  to  faith,  to  right  knowledge, 
to  wisdom,  to  fortune,  to  modesty,  to  Savitrz,  to  the 
Savitri  (verse),  to  Sadasaspati,  and  to  Anumati. 

5.  Having    offered   (these    oblations),   he    must 
begin  with  the  beginning  of  the  Veda  and  continu- 
ously recite  (it). 

6.  Let    him    not    interrupt   (the    recitation)   by 
talking,  nor  by  stopping. 

7.  Now  if  he  converses  in  between  or  stops,  let 
him    thrice    suppress   his    breath,   and   begin    just 
there  where  he  left  off. 

8.  If  he  has  forgotten  (a  passage),  he  shall  recite 
for  as  long  a  time  as  he  does  not  recollect  it,  what 
(he  may  know,  TvYk-verses)  for  AVk-verses,  (Ya^us- 
formulas)  for  Yat^us-formulas,  (Samans)  for  Samans. 

9.  He  may  (also)  recite  the   Brahmawa   of  that 
(forgotten  passage)  or  (the  passage  from  the  Anu- 
krama;/!  regarding)  its  metre  and  its  deities. 

10.  Let   him   recite   the  Sawhita  of  (his)   Veda 
twelve  (times).     He  thereby  removes  (faults  com- 
mitted by)  studying  on  forbidden  (days,  by)  anger- 
ing his  teacher,  (and  through)  improper  acts.     His 
(knowledge  of  the)  Veda  is  sanctified,  is  purified. 

11.  (If  he  reads)  more  than  that,  a  cumulation  (of 
rewards  will  be  the  result). 

12.  If  he  recites  the  Samhita  of  the  Veda  another 
twelve    (times),    he    gains    thereby    the   world    of 
U.yanas. 

13.  If  he  recites  the  Sa;;zhita  of  the  Veda  another 


6.  'By  talking,  i.e.  by  uttering  words  not  connected  with  the 
Veda.' — Govinda. 


IIT>9-  ANASNATPARAVAA'A. 


309 


twelve  (times),  he  gains  thereby  the  world  of  IW- 
haspati. 

14.   If  he  recites  the  Sawhiti  of  the  Veda  another 
twelve  (times),  he  gains  thereby  the  world  of  Pra- 


15.  If,  fasting,  he  recites  the  Sawhitd  one  thou- 
sand (times),  he   becomes   one  with   Brahman,  re- 
splendent like  Brahman  (and)  Brahman  (itself). 

16.  If  he  subsists  during  a  year  on  food  obtained 
by  begging,  he  gains  (the  power  of)  supernatural 
vision. 

17.  If  during  six  months  he  subsists  on  barley- 
gruel,  during  four  months  on  water  and  barley-flour, 
during  two  months  on  fruit,  (and)  during  one  month 
on  water,  or  performs  KriMfaa.  penances  of  twelve 
days,  he    (obtains   the   power   of)  suddenly  disap- 
pearing,  and   sanctifies   seven    descendants,   seven 
ancestors,  and  himself  as   the  fifteenth,  and   (any) 
company  (of  Brahmawas)  which  he  may  enter. 

1  8.  They  call  that  the  ladder  of  the  gods. 

19.  By  means   of  that   the   gods   reached   their 
divine  station  and  the  sages  the  position  of  ^/shis. 

20.  The  periods  for  beginning  this  sacrifice,  for- 
sooth, are  three,  the  time  of  the  morning  libation, 
the  time  of  the  midday  libation,  and  the  last  part  of 
the  night,  (the  Muhurta)  sacred  to  Brahman. 

21.  Pra^cipati,  forsooth,  proclaimed  this  (rite)  to 
the  seven  /tYshis,  the  seven  Az'shis  to  Maha^a^wu, 
and  Mahac£i\£v7u  to  the  Brdhmawas. 

18.  Govinda  explains  niArrewim,  'the  ladder,'  by  niforeyasa- 
hetum,  '  a  cause  of  supreme  bliss.' 

21.  The  name  of  the  .tf/'shi  who  proclaimed  it  to  the  BrShmans 
is  not  certain.  The  Dekhan  MSS.  read  Maha^agru  and  Maha- 
£-agnu,  M.  Maha^-ag-nu,  the  I.  O.  copy  of  the  commentary  Mahd- 
ya^iu  and  Maha^a^nu,  and  the  Telugu  copy 


3IO  BAUDHAYANA.  Ill,  10. 


PRASNA  III,  ADHYAYA  10. 

1.  The  law  of  castes  and  of  orders    has    been 
declared. 

2.  Now,  indeed,  man  (in)  this  (world  is  polluted) 
by  a  vile  action  or  acts  wrongly,  (e.  g.)  sacrifices  for 
men  unworthy  to  offer  a  sacrifice,  accepts  presents 
from  those  whose  gifts  ought  not  to  be  accepted, 
eats  the  food  of  those  whose  food  ought  not  to  be 
eaten,  (and)  practises  what  is  forbidden. 

3.  They  are  in  doubt  if  he  shall  perform  a.penance 
for  such  (a  deed)  or  if  he  shall  not  do  it. 

4.  (They  declare  that  he  shall  not  do  it)  because 
the  deed  does  not  perish. 

5.  (The  correct  opinion  is)  that  he  shall  perform 
(a  penance). 

6.  It  is  declared  in  the  Veda,  '  Let  him  offer  a 
Punastoma ;  (those  who  offer  it,  may)  again  come  to 
(partake  of)  the  libations  of  Soma/ 

7.  '  He  who  offers  a  horse-sacrifice  conquers  all  sin, 
he  effaces  the  guilt  of  the  murder  of  a  Brahmawa.' 

10.  i.  As  stated  formerly,  Sacred  Books  of  the  East,  vol.  ii,  p.  li, 
this  chapter  is  borrowed  from  Gautama  XIX.  I  have  therefore 
adopted  the  same  division  of  the  Sfttras  as  in  the  translation  of 
the  latter  work. 

a.  I  read,  with  the  MSS.  of  the  commentary,  atha  khalvayara 
purusho  yapyena  karmawa*  mithyd  va^araty  aya^ya/tt  va  yagayaty 
apratigrihyasya  va  pratigr/rmity  an&jyannasya  vannam  ajnaty  a£a- 
ra«ryena  vatarati.  M.  reads  ya^-ayitva,  and  the  Dekhan  MSS. 
ya^ayitva  and  pratignhya. 

5.  The  Dekhan  MSS.  read  kuryad  ity  eva,  M.  kuryad  eva,  and 
Govinda  kuryat  tv  eva. 

6.  All  the  MSS.  of  the  text  omit  the  word  vi^Ttayate,  'it  is 
declared  in  the  Veda,'  which  is  given  by  Govinda. 

7.  All  the  MSS.  of  the  text  give  at  the  beginning  of  this  Sfitra 


in,  10.  PENANCES.  3 1 1 

8.  Moreover,  '  He  who  is  being  accused   (of  a 
heinous  crime)  shall  perform  an  Agnish/ut  sacrifice.' 

9.  Reciting  the  Veda,  austerity,  a  sacrifice,  fast- 
ing, giving  gifts  are  the  means  for  expiating  such 
(a  blamable  act). 

10.  The  purificatory  (texts  are),  the  Upanishads, 
the  initial  (verses)  of  the  Vedas,  the  ends  of  the 
Vedas  (vedantas),  the  Sawhitas  of  all  the  Vedas, 
(the  Anuvakas  called)  Madhu,  (the  hymn  of)  Agha- 
marshawa,  the  Atharva^iras,  (the  Anuvakas  called 
the)   Rudras,  the  Purusha  hymn,  the   two  Simans 
(called)  Rafina  and  Rauhi#eya,  the  Brzhat  (Saman) 
and  the  Rathantara,  the  Purushagati  (Saman),  the 
Mahanamnis,  the  Mahavairi^a  (S4man),  the  Maha- 
divdklrtya  (Saman),  any  of  the  Gyesh//6a  Samans,  the 
Bahishpavamana  Saman,  the  Kushma;wfts,  the  Pava- 
manfs,  and  the  Savitri. 

11.  To  live  on  milk  alone,  as  if  one  were  fasting, 
to  eat  vegetables  only,  to  eat  fruit  only,  (to  live  on) 
gruel  prepared  of  a  handful  of  barley-grains,  to  eat 
gold,  to  eat  clarified  butter  (are  the  modes  of  subsist- 
ence) which  purify. 

12.  All  mountains,  all  rivers,  holy  lakes,  bathing- 
places,  the  dwellings  of  fitshis,  cowpens,  (holy)  plains 
and  temples  of  the  gods  (are)  places  (which  destroy 
sin). 

athSpy  udaharanti, '  now  they  quote  also,'  which  Govinda  omits, 
and  which  is  inappropriate,  because  the  following  passages  are 
taken  from  the  Veda. 

10.  The  word  vedadayaA,  which  occurs  also  in  some  MSS.  of 
VasishMa  (XXII,  9),  must  be  explained,  according  to  the  analogy 
of  karmSdi,  'the  beginning  of  the  sacrifices'  (SSya»a  on  Taitt  AT. 
Hi  7>  5).  b7  ' the  initial  verses  of  the  Vedas-'  Tne  Pavamints  are 
added  on  the  authority  of  Govinda  alone. 

12.  'Kshetra,  (holy)  plain?,  e.g.  the  Kurukshetra.'— Govinda. 


312  BAUDHAYANA.  JII,  IO. 

13.  Abstention  from  injuring  living  beings,  truth- 
fulness, abstention  from  theft  (or  unrighteously  ap- 
propriating anything),  bathing  in  the  morning,  at 
noon,  and  in  the  evening,  obedience  towards  Gurus, 
continence,  sleeping  on  the  ground,  dressing  in  one 
garment  only,   and    abstaining  from  food  (are  the 
various  kinds  of)  austerity. 

14.  Gold,  a  cow,  a  dress,  a  horse,  land,  sesamum, 
clarified  butter,  and  food  (are)  the  gifts. 

15.  A  year,    six    months,   four    (months),    three 
(months),  two  (months),  one  (month),    twenty-four 
days,  twelve  days,  six  days,  three  days,  a  day  and  a 
night,  (and)  one  day  are  the  periods  (for  penances). 

1 6.  These  (acts)  may  be  optionally  performed  if 
no  (particular  penance)  has  been  prescribed, 

1 7.  (Viz.)  for  great  crimes  difficult  (penances)  and 
for  trivial  faults  easy  ones. 

1 8.  The  Y*rikkkt9.  and  the  Atikr*<£££ra,  as  well  as 
the  -/Tandraya/za,  are  penances  for  all  (offences). 

PRASNA  IV,  ADHYAYA  1. 

1.  We  will  separately  explain  the  various  pena^^s 
for  the  several  offences,  both  heavier  and  lighter  ones. 

2.  Let  him  prescribe  whatever  may  be  befitting 
for  each  (case), — heavier  (penances)  for  great  (crimes) 
and  easier  ones  for  trivial  (faults). 

3.  Let  him  perform  the   penances  according  to 
the  rule  given  in  the  Institutes  (of  the  Sacred  Law  in 
cases)  where  an  offence  has  been  committed  with 
the  organ  or  with  the  feet  (and)  the  arms,  through 

3.  The  construction  is  certainly  elliptical.  I  understand  tatra 
with  the  first  half-verse.  Govinda  separates  the  two  half-verses, 
yad  upasthakntam  papawr,  &c.,  from  the  first,  and  reads  at  the  end 


IV,  I.  PENANCES. 


thoughts  or  speech,  through  the  ear,  the  skin,  the 
nose  or  the  eye. 

4.  Or,  in  (the  case  of)  transgressions  committed 
through  the  organ  of  vision,  of  hearing,  of  sensation, 
of  smelling,  and  through  thoughts,  he  also  becomes 
pure  by  three  suppressions  of  the  breath. 

5.  In  case  (he  commits  the  offences)  of  eating  the 
food  of  a  Lucira  or  of  cohabiting  with  a  6*udra  female, 
severally,  he  must  perform,  during  seven  days,  seven 
suppressions  of  the  breath  on  each  day. 

6.  For   partaking   of  food    unfit   for   eating    or 
drinking,  and  for  selling  forbidden  merchandise,  ex- 
cepting honey,  meat,  clarified  butter,  oil,  pungent 
condiments  and  bad  food,  and  for  similar  (offences), 
he  must  perform,  during  twelve  days,  twelve  sup- 
pressions of  the  breath  on  each  day. 

7.  For  other  transgressions  excepting  mortal  sins 
(pataka),  crimes  causing  loss  of  caste  (patanlya),  and 
the  minor  faults  (called  upapataka),  he  must  perform, 
during   half  a   month,  twelve  suppressions   of  the 
breath  on  each  day. 

8.  For  other  transgressions^excepting  mortal  sins 

of  the  half-verse  prawiyaman  samiU-aret, '  one  should  perform  sup- 
pressions of  the  breath  (in  even  or  equal  numbers).' 

5.  Govinda  tries  to  reconcile  this  rule  with  the  one  given  above, 
I,  i,  2,  7,  by  assuming  that  the  word  .S'udra  denotes  here  a  Brah- 
mawa  who  lives  like  a  .Sudra  and  neglects  his  sacred  duties. 

6.  I  read,  conjecturally,  dvadajaham, '  twelve  days.'    The  MSS. 
of  the  text  have  dvadara  dvadajaham,  or  corruptions  pointing  to 
this  reading,  and  C.  I.  reads  ardhamasam.    Regarding  avaranna, 
'  bad  food,'  see  note  on  Apastamba  II,  6,  ijj,  16. 

7.  I  read,  conjecturally,  ardhamflsaw,  'half  a  month;'  D.  has 
ardhamasan ;  K.  dvadajahaw ;  M.  dvada-nlrdhamSsam  ;  C.  I.  dvado- 
jardhamasan,  which  is  explained  by  shawmusan. 

8.  I  read  with  M.  dvftdara  dvadajahan.   D.  K.  have  dvadsuaham. 
The  commentary  omits  the  SOtra  altogether. 


314  BAUDHAYANA.  IV,  U 

and  crimes  causing  loss  of  caste,  he  must  perform, 
during  twelve  periods  of  twelve  days,  twelve  sup- 
pressions of  the  breath  on  each  day. 

9.  For  other  transgressions  excepting  mortal  sins 
he  must  perform,  during  twelve  half-months,  twelve 
suppressions  of  the  breath  on  each  day. 

10.  But  for  mortal  sins  he  must  perform,  during  a 
year,  twelve  suppressions  of  the  breath  on  each  day. 

11.  Let  him  give   his  daughter,  while  she  still 
goes  naked,  to  a  man  who  has  not  broken  the  vow 
of  chastity  and  who  possesses  good  qualities,  or  even 
to  one  destitute  of  good  qualities ;  let  him  not  keep 
(the  maiden)  in  (his  house)  after  she  has  reached  the 
age  of  puberty. 

12.  He  who  does  not  give  away  a  marriageable 
daughter   during  three  years  doubtlessly  contracts 
a  guilt  equal  to  (that  of)  destroying  an  embryo. 

13.  Such  will  be  the  case  if  anybody  asks  her  in 
marriage,  and  also  if  nobody  demands  her.     Manu 
has  declared  that  at  each  appearance  of  the  menses 
(the  father  incurs  the  guilt  of)  a  mortal  sin. 

14.  Three  years  let  a  marriageable  damsei   *"iit 
for  the  order  of  her  father.     But  after  (that)  time  let 
her  choose  for  herself  in  the  fourth  year  a  husband 
(of)  equal  (rank).  If  no  man  (of)  equal  (rank)  be  found, 
she  may  take  even  one  destitute  of  good  qualities. 

15.  If  a  damsel  has  been  abducted  by  force,  and 
has  not  been  wedded  with  sacred  texts,  she  may 
lawfully  be  given  to  another  man ;  she  is  even  like 
a  maiden. 

9.  I  read  with  D.,  K.,  and  M.,  dvada^irdhamasan.    The  com- 
mentary omits  also  this  Sfitra. 

ii.  Vasish/^a  XVII,  67-71,  and  above. 
15.  VasishMa  XVII,  73. 


,  I.  PENANCES. 


1  6.  If,  after  (a  damsel)  has  been  given  away,  or 
even  after  (the  nuptial  sacrifices)  have  been  offered, 
the  husband  dies,  she  who  (thus)  has  left  (her  father's 
house)  and  has  returned,  may  be  again  wedded 
according  to  the  rule  applicable  to  second  weddings, 
provided  the  marriage  had  not  been  consummated. 

17.  He  who  does  not  approach,  during  three 
years,  a  wife  who  is  marriageable,  incurs,  without 
doubt,  a  guilt  equal  to  that  of  destroying  an 
embryo. 

1  8.  But  the  ancestors  of  that  man  who  does  not 
approach  his  wife  who  bathed  after  her  temporary 
uncleanness,  though  he  dwells  near  her,  lie  during 
that  month  in  the  menstrual  excretions  (of  the 
wife). 

19.  They  declare  that  the  guilt  of  the  husband 
who  does  not  approach  his  wife  in  due  season,  of 
him  who  approaches  her  during  her  temporary  un- 
cleanness, and   of  him  who  commits  an  unnatural 
crime  (with  her),  is  equally  (great). 

20.  Let  him  proclaim  in  the  village  a  wife  who, 
being  obdurate  against  her  husband,  makes  herself 
sterile,  as  one  who  destroys  embryos,  and  drive  her 
from  his  house. 

21.  But  for   the   transgression  of  that  husband 
who  does   npt  approach  a  wife  who  bathed  after 
temporary   uncleanness,   (the   performance  of)  one 
hundred  suppressions  of  the  breath  is   prescribed 
(as  a  penance). 

16.  Vasish/^a  XVII,  74. 

21.  The  MSS.  of  the  text  read,  r/lusndtaw  tu  yo  bhSrySw  niya- 
t&m  brahma£ari;;im  i  niyamatikrame  tasya  prS«ayanmata»z  smr/Um. 
The  commentary  omits  the  first  half  of  the  verse  altogether.  The 
latter,  as  read  in  the  MSS.,  gives  no  sense.  It  seems  to  me  that 


o 


1 6  BAUDHAYANA.  IV,  i. 


22.  Seated  with  KU&I  grass  in  his  hands,  let  him 
repeatedly  suppress  his  breath,  and  again  and  again 
recite  purificatory  texts,  the  Vyahrz'tis,  the  syllable 
Om,  and  the  daily  portion  of  the  Veda. 

23.  Always  intent  on  the  practice  of  Yoga,  let 
him  again  and  again  suppress  his  breath.     (Thus) 
he  performs  the  highest  austerity  up  to  the  ends  of 
his  hair  and  up  to  the  ends  of  his  nails. 

24.  Through  the  obstruction  (of  the  respiration) 
air  is  generated,  through  air  fire  is  produced,  then 
through  heat  water  is  formed ;  hence  he  is  internally 
purified  by  (those)  three. 

25.  Through  the  practice  of  Yoga  (true)  know- 
ledge is  obtained,  Yoga  is  the  sum  of  the  sacred 
law,  all  good  qualities  are  gained  through  Yoga ; 
therefore  let  him  always  be  absorbed  in  the  practice 
of  Yoga. 

26.  The  Vedas  likewise  begin  with  the  syllable 
Om,  and   they  end  with   the   syllable    Om.     The 
syllable   Om   and   the   Vyahmis    are   the   eternal, 
everlasting  Brahman. 

27.  For  him  who  is  constantly  engaged  in  (re- 
citing) the  syllable  Om,  the  seven  Vyahr/tis,  and 
the  three-footed  Gayatrt,  no  danger  exists  anywhere. 

28.  If,  restraining  his  breath,  he  thrice  recites  the 
Gayatr!  together  with  the  syllable  Om  and  with  the 
(text  called)  .$*iras,  that  is  called  one  suppression  of 
breath. 

29.  But  sixteen  suppressions  of  breath,   accom- 

either  its  end  must  have   been  sawnidhau   nopaga&Wati  (as   in 
Stitra  1 7),  or  that  a  whole  half-verse  has  been  lost. 

22-24.  Vasish/£a  XXV,  4-6.  25.  Vasish/^a  XXV,  8. 

26.  Vasish^a  XXV,  10.  27.  VasishMa  XXV,  9. 

28.  Vasish//;a  XXV,  13.  29.  VasishMa  XXVI,  4. 


IV,  2.  PENANCES. 


317 


panied  by  (the  recitation  of)  the  Vyahntis  and  of 
the  syllable  Om,  repeated  daily,  purify  after  a  mouth 
even  the  slayer  of  a  learned  Brahmawa. 

30.  That  is  the  highest  austerity,  that  is  the  best 
description  of  the  sacred  law.  That,  indeed.,  is  the 
best  means  of  removing  all  sin. 


PRASNA  IV,  ADHYAYA  2. 

1.  We  will  separately  explain  the  various  penances 
for  the  several  offences,  both  heavier  and  lighter  ones. 

2.  Let  him  prescribe  whatever  may  be  befitting  for 
each  (case), — heavier  penances  for  great  (crimes), 
and  lighter  ones  for  trivial  (faults). 

3.  Let  him  perform  the  penances  according  to  the 
rule  given  in  the  Institutes  of  the  Sacred  Law. 

4.  He  who  is  about  to  accept  gifts,  or  he  who  has 
accepted  gifts,  must  repeatedly  recite  the  four  Ri\a- 
verses  (called)  Taratsamandis. 

5.  But  in  case  one  has  eaten  any  kind  of  for- 
bidden food,  or  that  given  by  a  person  whose  food 
must  not  be  eaten,  the  means  of  removing  the  guilt 
is   to  sprinkle  water  (over  one's  head)  while   one 
recites  the  Taratsamandi  AYkas. 

6.  But  we  will,  hereafter,  declare  another  rule  for 
(the  expiation  of)  the  murder  of  a  learned  Brahmawa, 
whereby  (men)  are  freed  also  from  mortal  sins  of  all 
(kinds). 

7.  Let  him  (perform),  during  twelve  nights,  sup- 

4.  Gautama  XXIV,  2.   The  gift  is,  of  course,  one  which  ought 
rot  to  be  accepted. 

5.  Rig-veda   IX,   58.      Mar^anam,   literally   'rubbing,'  means 
sprinkling  the  head  with  a  handful  of  water. — Govinda. 


318  BAUDHAYANA.  IV,  2. 

pressions  of  the  breath  (and)  mutter  purificatory 
texts,  the  Vyahmis,  the  syllable  Om,  (and)  the 
Aghamarsha^a  hymn,  (living)  on  milk; 

8.  Or  (he  becomes)  pure  if  he  bathes,  and  during 
three  (days  and)  nights  subsists  on  air  and  (remains 
dressed)  in  wet  clothes. 

9.  But    if    he    has    repeatedly    committed    for- 
bidden   acts    of    all    kinds,    and    has    (afterwards) 
worshipped  reciting  the  Vanml  (texts),  he  is  freed 
from  all  sin. 

10.  Now  a   student  who   has   broken   his   vow 
(avaklrwin)  shall  heap  fuel  on  the  fire  on  the  night 
of  the  new  moon,  perform   the   preparatory  cere- 
monies required   for  a  Darvthoma,  and  offer   two 
oblations  of  clarified  butter  (reciting  the  following 
texts) :  '  O  Lust,  I  have  broken  my  vow,  my  vow 
I  have  broken,  O  Lust,  to  Lust  Svaha;'  *O  Lust, 
I  have  done  evil,  I  have  done  evil,  O  Lust,  to  Lust 
Svaha.' 

11.  After  he  has  made  the  offering    he  shall 

c> 

address  the  fire,  closely  joining  his  hands  and 
turning  sideways,  (with  the  following  texts):  'May 
the  Maruts  grant  me,  may  Indra,  may  B^'haspati, 
may  this  fire  grant  me  long  life  and  strength,  make 
me  long-lived.'  The  Maruts,  forsooth,  give  back 
to  him  the  vital  airs,  Indra  gives  back  to  him 
strength,  Brzhaspati  the  lustre  of  Brahman,  Fire  all 
the  remainder.  (Thus)  his  body  is  made  whole,  and 
he  attains  the  full  length  of  life.  Let  him  next  ad- 
dress (the  gods)  with  three  (repetitions  of  the  texts). 

9.  '  Upasthana,  "  worshipping,"  i.  e.  sprinkling  one's  head  with 
a  handful  of  water.' — Govinda. 

10.  A  repetition  of  the  rule  given  above,  II,  i,  i,  34 ;  see  also 
HI,  4- 


PENANCES. 


For  the  gods  are  trebly  true.     (All  that)  has  been 
declared  in  the  Veda. 

12.  He  who  considers  himself  defiled  by  minor 
offences  (upapitaka),  will  be  freed  from  all  guilt  if 
he   offers   burnt  oblations  according  to  this   same 
rule; 

13.  Or  if  he  has  partaken  of  food  unfit  to  be 
eaten  or  to  be  drunk  or  of  forbidden  food,  and  if  he 
has  committed  sinful  acts  or  performed  sinful  rites 
either  unintentionally  or  intentionally,  and  if  he  has 
had  connexion  with  a  female  of  the  ^udra  caste  or 
committed  an  unnatural  crime,  he  becomes  pure  by 
bathing  (and    reciting)    the   Ablinga  (verses)   and 
(those  called)  Varuwis. 

14.  Now  they  quote  also  (the  following  verse)  : 
1  If  he  has  partaken  of  food  unfit  to  be  eaten  or  to 
be  drunk,  or  of  forbidden  food,  and  if  he  has  com- 
mitted forbidden  acts  or  performed  forbidden  rites, 
he  will,  nevertheless,  be  freed  from  (crimes)  com- 
mitted intentionally  which  are  similar  to  mortal  sins, 
nay,  even  from  mortal  sins  (pataka).' 

15.  Or  let  him  fast  during  three  (days  and)  nights, 
bathe  thrice  a  day,  and,  suppressing  his  breath,  thrice 
recite  the  Aghamarsha#a.     Manu  has  declared  that 
that   is  equal  (in  efficacy)  to  the  final  bath  at  a 
horse-sacrifice. 


1 2.  Gautama  XXV,  6. 

13.  Govinda  gives,  like  Haradatta  on  Gautama  XXV,  7,  as  an 
instance  of  a  doshavat  karma, '  a  sinful  rite,'  the  abhiHra  or '  magic 
rite  in  order  to  harm  enemies.'    The  expression  has,  however,  in 
our  Sutra,  a  wider  sense. 

14.  I.e.  if  he  performs  the  penance  prescribed  in  the  preceding 
Sutra. 

15.  Vasish^a  XXVI,  8 ;  Gautama  XXIV,  10. 


32O  BAUDHAYANA.  IV,  2. 

1 6.  And  it  is  declared  in  the  Veda,  '(That  is)  the 
ancient  purificatory  rite,  which  is  widely  known  (in 
the  Institutes  of  the  Sacred  Law) ;  purified  thereby 
man  conquers  sin.  May  we,  sanctified  by  this  holy 
means  of  purification,  conquer  our  enemy,  siri.' 

PRASNA  IV,  ADIIYAYA  3. 

1.  We  will   explain  the  (secret)  penances  which 
are  not  prescribed  (by  others,  but  by  the  offender 
himself,   and)   particularly   what   shall   be  done  in 
(case)  faults  (have  been  committed)  by  men  who, 
with  concentrated  minds,  (are)  intent  (on  the  per- 
formance of  their  duties). 

2.  (Such  a  man)  may  sip  water,  (in  order  to  atone) 
for  all  mortal  sins,  reciting  the  syllable  Om  and  all 
the  Vyahmis. 

3.  When  he  sips  \vater  the  first  time,  he  gladdens 
the  y?/g-veda,  the  second  time  the  Ya^ur-veda,  the 
third  time  the  Sama-veda. 

4.  When  he  wipes  (his  lips)   the  first  time,  he 
gladdens   the  Atharva-veda,  the   second   time   the 
Itihasas  and  Purawas. 

5.  When  he  sprinkles  water  on  the  right  hand, 
the  feet,  the  head,  the  heart,  the  nostrils,  the  eyes, 
the  ears,  and  the  navel,  he  gladdens  the  trees  and 
herbs  and  all  deities.    Therefore  he  is  freed  from  all 
sin  by  sipping  water. 

3.  i.  Vasish//;a  XXV,  1-2.  The  whole  Adhyaya  is  left  out  in 
the  Dekhan  MSS.,  including  K.  The  omission  may  have  been 
caused  by  the  circumstance  that  the  initial  verses  of  Adhyayas  3 
and  4  are  identical. 

2.  Gautama  XXV,  9 ;  Vasish/Aa  XXV,  4. 

3-5.  See  the  rules  for  sipping  water,  given  above,  I,  5,  8,  19-26. 


rV,4.  SECRET  PENANCES.  321 

6.  Or  let  him  offer  in  the  fire  eight  pieces  of 
sacred  fuel,  reciting   (the   following)  eight  (texts): 
'  Thou  art  the  expiation  of  sin  committed  by  the 
gods,  Svaha;'  'Thou  art  the  expiation  of  sin  com- 
mitted by  men,  Svah£;'  'Thou  art  the  expiation  of 
sin  committed  by  the  manes,  Svaha  ;'  '  Thou  art  the 
expiation    of    sin   committed    by  myself,   Svaha;' 
'  Thou  art  the  expiation  of  the  sin  which  we  have 
committed  either  by  day  or  by  night,  Svaha;'  'Thou 
art  the  expiation  of  the  sin  which  we  have   com- 
mitted either  sleeping  or  waking,  Svaha;'  'Thou 
art  the  expiation  of  the  sin  which  we  have  com- 
mitted either  intentionally  or  unintentionally,  Svaha;' 
'  Thou  art  the  expiation  of  every  sin,  Svaha.1 

7.  When  he  has  offered  (these  eight  oblations)  he 
will  be  freed  from  all  guilt 

8.  Now  they  quote   also  (the  following  verse): 
1  The-  Aghamarshawa,  the  Devakma,  the  Suddha- 
vatls,  the  Taratsamas,  the  Kushmaw^is,  the  Pava- 
manls,  the  Vira^is,  the  Mmyulangala,  the  Durga 
(Savitrl),  the  Vyahmis,  and  the  Rudras  (are  texts) 
which  are  very  efficacious  for  effacing  sin.' 

PRASNA  IV,  ADHYAYA  4. 

i.  We  will  explain  the  (secret)  penances  which 
are  not  prescribed  (by  others,  but  by  the  offender 
himself,  and)  particularly  what  shall  be  done  in 
(case)  faults  (have  been  committed)  by  men  who, 
with  concentrated  minds,  (are)  intent  (on  the  per- 
formance of  their  duties).  

6.  Gautama  XXV,  10.    The  Mantras  occur  Taitt.  Ara»yaka 

X,  59. 

8.  Vishnu  LVI.  3,  and  note ;  Vasish/Aa  XXVIII,  10-15. 

C'4l  Y 


322  BAUDHAVANA.  IV,  4. 

2.  He  who,  standing  in  water,  thrice  recites  that 
(hymn  of)  Aghamarsha^a  (which  begins),  'Both  right 
and  truth,'  will  be  freed  from  all  guilt. 

3.  He  who,  standing  in  water,  thrice  recites  the 
verse,  '  This  spotted  bull,'  &c.»  will  be  freed    from 
all  guilt  ; 

4.  He  who,  standing  in  water,  thrice  recites  the 
verse,  '  Freed  from  the  post  as   it  were/  will  be 
freed  from  all  guilt. 

5.  He  who,  standing  in  water,  thrice  recites  the 
verse,  'A  swan  dwelling  in  purity,'  will  be  freed 
from  all  guilt  ; 

6.  Or,  he  who,  standing  in  water,  thrice  recites 
the  Savitri,  foot  by  foot,  half  verse  by  half  verse, 
and  afterwards  entire,  will  be  freed  from  all  guilt  ; 

7.  Or,  he  who,  standing  in  water,  thrice  recites 
the  Vyahmis,  both  separately  and  altogether,  will 
be  freed  from  all  guilt- 

8.  Or,  he  who,  standing  in  water,  thrice  recites  the 
syllable  Om  alone,  will  be  freed  from  all  guilt. 

9.  Let  him  not  teach   these   Institutes  of  the 
Sacred  Law  to  one  who  is  neither  his  son  nor  his 
pupil,  nor  has  resided  (in  his  house)  less  than  a  year. 

10.  The  fee  (for  teaching  it)  is  one  thousand 
(pawas,  or)  ten  cows  and  a  bull,  or  the  worship  of 
the  teacher. 

PRASNA  IV,  ADHYAYA  5. 

I.  Now,  therefore,  I  will  proclaim  by  what  rites, 
connected  with  the  Saman,  ^'k,  Ya^us,  and  Atharva- 


4.  2.  Taitt.  Arawyaka  X,  i,  13.        3.  Taitt.  Arawyakal,  5,  3,  i. 

4.  Taitt  Brahma«a  II,  4,  4,  9. 

5.  Taitt.  Sawhita  I,  8,  15,  2.  9.  Vasish/fo  XXIV,  6-7. 

5.  i.  All  the  Dekhan  MSS.,  including  K.,  have  been  copied  from 


RITES   SECURING   SUCCESS. 


vedas,    (man)   quickly    attains    the   wishes    of    his 
heart. 

2.  Having  purified  his  body  by  muttered  prayers, 
burnt  oblations,  Ish/is,  restraints,  and  the  like,  he 
will  accomplish  all  his  objects.    He  will  not  attain 
success  in  any  other  way. 

3.  A  Brahmawa,  who  is  going  to  mutter  prayers, 
to   offer  burnt   oblations   or   Ish/is,  or  to  practise 
restraints,  shall,  first,  during  the  bright  half  of  the 
month,  on  a  lucky  day  and  under  a  lucky  constella- 
tion, cause  his  hair  and  beard  to  be  cut. 

4.  Let  him  bathe  in  the  morning,  at  noon,  and  in 
the  evening  ;  let  him  beware  of  anger  and  untruth  ; 
let  him  not  address  women  and  Sudras  ;  let  him  be 
continent,  and  subsist  solely  on  food  fit  for  offerings. 

5.  Avoiding  to  sleep  in  the  day-time,  let  him  wor- 
ship cows,  Brahma«as,  manes,  and  gods.    As  long  as 
he  is  engaged  in  muttering  prayers,  offering  Homas 
and  Ish/is,  and  practising  restraints,  let  him  stand 
during  the  day  and  sit  during  the  night 

6*  The  Y^rikkhva.  (penance)  revealed  by  Prafa- 
pati  lasts  twelve  days,  (which  are  divided  into  four 
separate)  periods  of  three  days;  (during  the  first 
period  of  three  days  he  eats)  in  the  day-time  (only, 
during  the  second)  at  night  (only,  during  the  third 
he  subsists  on)  food  given  without  asking,  (and 
during  the  fourth)  finally  (he  lives  on)  air. 

a  MS.  the  leaves  of  which  were  out  of  order.  After  the  first  words 
of  ver.  i  ,  they  have  kshira/n  dadhisarpLi  kurodakam,  which  belongs 
to  ver.  26,  and  they  go  on  with  the  text  down  to  IV,  7,  7,  after  which 
the  end  of  IV,  5,  i  and  2-25  are  given.  —  'Yantra,"  restraints,"  i.e. 
KnAWras  and  the  like,  (which  are  called  so)  on  account  of  the 
restraint  of  the  senses  (required  for  them).'  —  Govinda. 

3-5.  VasishMa  XXIV,  5. 

6.  Vasish/4a  XXI,  20.    Repeated,  see  above,  II,  i,  a,  38. 

Y  2 


324  BAUDHAYANA.  IT,  5. 

7.  (If  one   eats   on)   one  (day  in)  the  morning 
(only),  and  (on  the  following  day)  at  night  (only,  on 
the  next  day  food)  given  without  asking,  (and  on 
the  fourth   day)  subsists  on  air,  and   repeats   this 
three  times,  that  is  called  the  KrMMra.  (penance) 
of  children. 

8.  (If)  one  eats  one  mouthful  only  at  each  (meal), 
following,  during  (three)  periods  of  three  days,  the 
rules   given    above,   and    subsists   during    another 
period   of  three   days   on   air,   that    is   called   the 
Atikrz/£/&#ra  penance. 

9.  (If)  during  those  (first)  three  periods  of  three 
days  one  partakes  of  water  only,  and  subsists  after- 
wards (during  three  days)  on  air,  that  third  (variety) 
must  be  known  to  be  the  most  efficacious  K.rt&- 
khv&C&irikkfaz.  penance. 

10.  If  one  drinks  hot  milk,  (hot)  clarified  butter, 
(and  a  hot)  decoction  of  Kara  grass,  each  during 
three  days,  and  fasts  during  another  three  days,  that 
is  called  the  Taptakrz&^ra. 

11.  (If  one  lives  during  one  day)  on  cow's  urine, 
(during  one  day)  on  cowdung,  (during  one  day)  on 
milk,  (during  one  day)  on  sour  milk,  (during  one  day) 
on  clarified  butter,  (during  one  day)  on  a  decoction 
of  Kara  grass,  and  during  one  (day  and)  night  on 
air,  that  is  called  the  Sawtapana  Kn££^ra. 

12.  Let  him  take  the  cow's  urine,  reciting   the 
Gayatrl;  the  cowdung,  (reciting  the  text), '  Gandha- 

7.  Vasish/^a  XXIII,  43 ;  see  above,  II,  i,  2,  39. 

8.  Vasish#a  XXIV,  2-3 ;  see  above,  II,  i,  2,  40. 

9.  See  above,  II,  i,  2,  41.  10.  See  above,  II,  i,  2,  37. 

11.  Vasish/fca  XXVII,  13;  Vishnu  XLVI,  19. 

12.  The  texts  quoted  are  found,  Taitt.  Arawyaka  X,  i,  10;  III, 
17 ;  Taitt.  Sawhitd  I,  5, 1 1,  4,  7  ;  I,  i,  10, 3 ;  VII,  i,  1 1,  i. 


IV,  5.  RITES  SECURING  SUCCESS.  325 

dvaram;'  the  milk,  (reciting  the  verse),  'Apyayasva;' 
the  sour  milk,  reciting  (the  verse),  '  Dadhikravwa;'' 
the  clarified  butter,  (saying),  '.Sukram  asi;'  the  decoc- 
tion of  Ku-ya  grass  (with  the  text),  'Devasya  tva ;' 

1 3.  (And  mix  together)  one  part  of  cow's  urine, 
half  as  much  cowdung,  three  parts  of  milk,  two  of 
sour  milk,  one  part  of  clarified  butter,  and  one  part 
of  water  boiled  with    Kiua   grass;    a   Sawtdpana 
KrM&Ara.   (performed)  in   this   manner  will   purify 
even  a  .SVapaka. 

14.  He  who  subsists  during  five  (days  and)  nights 
on  cow's  urine,  cowdung,  milk,  sour  milk,  and  clari- 
fied butter  will  be  purified  by  (that)  Pa»/£agavya 
(the  five  products  of  the  cow). 

15.  If,  self-restrained  and  attentive,  he  fasts  during 
twelve  days,  that  is  called  a  Paraka  Yirikkfa*,  which 
destroys  all  sin. 

1 6.  If  he  subsists  on  cow's  urine  and  the  other 
(substances  named  above),  one  day  on  each,  and  con- 
tinues (this  mode  of  life)  during  thrice  seven  days,  the 
theologians  call  that  a  Mahasawtapana  Krz&Mra. 

17.  If  he  daily  adds  to  his  food  one  mouthful 
during  the  bright  (half  of  the  month)  and  diminishes 
it  daily  by  one  mouthful  during  the  dark  (half  of  the 
month),  and  keeps  two  fasts  in  the  two  halves  of  the 
month,  that  is  called  a  A'dndrayawa. 

1 8.  If,  with  concentrated  mind,  a  Brahmawa  eats 
four  mouthfuls  in  the  morning  and  four  mouthfuls 
when  the  sun  has  set,  he  will  perform  the  A'andra- 
ya«a  of  children. 

13.  VasisbMa  XXVII,  13.  14.  Vasish/Aa  XXVII,  14. 

15.  Vishmi  XLVI,  1 8.  16.  Vishmi  XL VI,  20. 

17.  Vasish/tfa  XXVII,  21 ;  see  above,  III,  8. 

1 8.  Vistom  XLVII,  8. 


326  BAUDHAYANA.  IV,  5. 

19.  If,   self-restrained,   he    daily   eats,    during   a 
month,  at   midday  eight  mouthfuls  of  food,  fit  for 
a    sacrifice,   he    will    perform   the   A^andrayawa   of 
ascetics. 

20.  But  a  Brahma«a  who  eats  anyhow,  during  a 
month,  thrice  eighty  mouthfuls  of  food,  fit  for  a  sacri- 
fice, goes  to  the  world  of  the  moon. 

21.  As  the  rising  moon  frees  the  world  from  the 
fear  of  darkness,  even  so  a  Brahma«a  who  performs 
a  ^clndriya^a  removes  the  fear  of  sin. 

22.  He  who  lives  one  day  on  (rice)-grains,  three 
days  on   oil-cakes,   five   days  on  buttermilk  mixed 
with  water,  seven  days  on  water,  and  (one  day)  on 
air,  (performs)  the  guilt-destroying  Tulapurusha. 

23.  Living  on  barley-gruel  (yeLvaka)  removes  the 
guilt  of  corporeal   beings  after  seven  days,  and  so 
does  a  fast  of  seven  days ;  that  has  been  recognised 
by  wise  men. 

24.  By  dressing  in  wet  clothes,  by  living  in  the 
open  air,  and  by  exposing  himself  to  the  sun  during 
the  light  halves  of  the  months  Pausha  (December- 
January),     Bhadrapada     (August-September),    and 
Gyesh^a  (May-June),  a    Brahmawa  is  freed  from 
(all)   sin    excepting   crimes   causing   loss   of  caste 
(pataniya). 

25.  (If  one  swallows)  cows'  urine,  cowdung,  milk, 

19.  Vishnu  XL VII,  7. 

20.  Vish«u  XLVII,  9.   Govinda  places  this  verse  before  Sutra  19. 
22.  Vishmi  XLVII,  22. 

24.  The  meaning  is  that  the  performer  is  to  stand  in  wet  clothes 
during  the  first  half  of  the  month  Pausha,  in  the  cold  season ;  to 
live  in  the  open  air  during  the  first  half  of  Bhadrapada,  in  the  rainy 
season ;  and  to  allow  himself  to  be  broiled  by  the  sun  in  <7yesh///a, 
the  hottest  time  of  the  hot  season. 

25.  1  doubt  if  the  reading  of  Govinda,  yava"^£mena  (explained 


^5-  RITES   SECURING   SUCCESS.  327 

sour  milk,  clarified  butter,  and  a  decoction  of  Ku*a 
grass,  mixed  with  barley  gruel,  that  is  the  most 
sanctifying  Brahmakun£a. 

26.  He  who  fasts  on  the  new  moon  day  and  eats 
sesamum  grains  on  the  full  moon  day,  will  be  freed 
in  the  course  of  a  year  from  the  sins  which  he  com- 
mitted in  the  bright  and  the  dark  halves  of  the 
month. 

27.  He  who  lives  on  alms  obtained  from  Agni- 
hotrins  is  purified  in  one  month  ;  (he  who  obtains 
his  food    from  a  Yayavara,  in  ten  days;  he  who  re- 
ceives it  from  a  hermit  in  the  forest,  in  five  days; 

28.  (He  who  lives)  on  food  given  by  a  person 
who  has  a  store  sufficient  for  one  day  only,  will  be 
purified  m  one  day  ;  he  who  drinks  water  given  by 
a  person  subsisting  by  the  Kapota-vmti  (pigeon- 
life),  is  purified  in  three  (days). 

29.  If  one  recites  the  whole  ^/g-veda,  Ya^ur- 
veda,  and  S£ma-veda,  or  thrice  reads  one  of  these 
Vedas  and  fasts,  (that  is)  a  most  efficient  means  of 
purification. 

30.  Now  if  one  is  in  haste  to  finish,  one  may  live 
on  air  during  a  day,  and  pass  the  night  standing 
ia  water,  that  is  equal  (in  efficacy)  to  a  Pra^apatya 


31.  He  who  at  sunrise  mutters  the  Gayatrt  one 
thousand  and  eight  times,  is  free  from  all  sin,  pro- 
vided he  has  not  slain  a  learned  Brahmawa. 


by  yavagu^)  sawyuktam,  '  mixed  with  barley-gruel,'  is  correct.  AH 
the  MSS.  of  the  text  have  yavanSm  ekasawyukto,  which  I  do  not 
understand.  Govinda  has  Brahrnakr;£Mra>4  instead  of  Brahma- 
kunta/i.  But  see  the  Petersb.  Diet.  s.  v.  brahmakftr/fe. 

28.  Regarding  the  Kapota-vrriti,  see  above,  III,  2,  15. 

30.  Vasish//%a  XXVII,  17.  Govinda  adds  after  kartum,  'to 
finish,'  'the  rites  connected  with  the  Vedas'  (Sfltra  i). 


328  BAUDHAYANA.  IV,  g. 

32.  He  who  distributes  food,  speaks  the  truth,  and 
has  compassion  on  all  living  beings,  is  more  (holy) 
than  all  those  who  have  been  purified  by  the 
restraints  mentioned  above. 


PRASNA  IV,  ADHYAYA  6. 

1.  The  (eleven  Anuvakas  called)  Rudras  together 
with  (the  ten  hymns)  seen  by  Madhu/£/£/fcandas,  the 
Gayatri   with   the   syllable   Om,  and    likewise   the 
seven  Vyahmis  (are  the  texts)  which  should  be 
muttered  (and)  which  remove  guilt. 

2.  The  Mrzgaresh/i,  the  Pavitresh/i,  the  Trihavis, 
the  Pavamant  are  the  Ish/'is  which  efface  sin,  if  they 
are  (each)  combined  with  the  VaLrvanara  (Dvadaja- 
kapala). 

3-4.  Learn,  also,  the  following  most  excellent 
secret ;  he  will  be  freed  from  all  sins  of  all  kinds 
who  sprinkles  himself  with  water,  reciting  the 
Pavitras,  who  mutters  the  eleven  (Anuvakas  called) 
Rudras,  who  offers  burnt  oblations  of  butter,  reciting 
the  Pavitras,  and  gives  gold,  a  cow,  and  sesamum  (to 
Brahmarcas). 

5.  He  who  partakes  of  boiled  barley-gruel,  mixed 
with  cow's  urine,  liquid  cowdung,  sour  milk,  milk, 
and  butter,  is  quickly  freed  from  sin. 

6.  Both  he  who  has  begotten  a  child  on  a  .Sudra 
woman  and  he  who  has  had  connexion  with  a  female, 


6.  i.  The  hymns  are  Rig-veda  I,  i-io. 

2.  Regarding  the  Mngaresh/i,  see  Taitt.  SawzhitS  IV,  7, 15.     In 
explanation  of  the  term  Trihavis,  Govinda  adcls  the  word  Savanesh/i. 

5.  Ydvaka,  translated,  as  usually,  by  barley-gruel,  can  also 
denote,  as  Govinda  points  out,  other  dishes  made  of  barley. 

6.  See  above,  II,  i,  2,  7,  10,  13-14. 


IV,  7-  RITES   SECURING   SUCCESS.  329 

intercourse  with  whom  is  forbidden  (agamya),  are 
purified  (if  they  live)  according  to  this  rule  during 
seven  days. 

7.  (That  is  likewise)  the  remedy  when  one  has 
swallowed  semen,  ordure,  and  urine,  or  eaten  the 
food  of  persons  whose  food  must  not  be  eaten,  (and 
also)  when  a  younger  brother  has  kindled  the  sacred 
fire,  has  offered  a  .Srauta  sacrifice,  or  taken  a  wife 
before  the  elder. 

8.  He  who  has  committed  even  a  great  number 
of  (wicked)  actions,  excepting  mortal  sins,  will  be 
freed  (by  that  rule)  from  all  guilt     That  is  the 
statement  of  the  virtuous. 

9.  But  (this)  ordinance,  which  is   based   on  the 
authority  of  the  sacred  texts,  is  stated  (to  be  that) 
through  which  Bharadva/a  and  others  became  equal 
to  Brahman. 

10.  Through   the   performance  of  these  rites  a 
Brahmawa,  whose  heart  is  full  of  peace,  obtains  what- 
ever desires  he  may  have  in  his  heart. 


PRASNA  IV,  ADHYAYA  7. 

T.  The  wishes  of  a  Brahmawa  who  has  left  off  evil 
deeds  and  is  (ever)  engaged  in  holy  works  are  ful- 
filled even  without  (the  practice  of)  restraints. 

2.  Upright  Brahmawas  quickly  accomplish  what- 

7.  See  above,  II,  i,  i,  21,  39-40.  I  follow  the  reading  of  M. 
and  of  the  commentary,  paryadhane^ayor  etat  parivitte  *a  bhe- 
sha^am.  The  reading  of  the  Dekhan  MSS.  is  etat  patite  Jaiva 

bho^anam,  '  that  food  must  be  eaten and  when  one  has 

become  an  outcast.' 

7.  i.  Yantram,  'restraints,'  i.e.  KriAMras,  the  fasts,  and  < 
practices  described  in  the  preceding  chapters. 


33°  BAUDHAYANA.  iv,  7. 

ever  they  wish  in  their  hearts,  if  they  are  purified 
by  honest  actions. 

3.  Thus  a  wise   man  should  practise  those  re- 
straints until  he  has  purified  his  bodily  frame. 

4.  He  who  has  been  purified  by  those  restraints 
should,  after  fasting  three  (days  and)  nights,  begin 
the  performance  of  that  sacred  rite  through  which 
he  wishes  to  gain  the  fulfilment  of  his  desires, — 

5.  (Reciting)  the  Kshapavitra,  the  Sahasr£ksha, 
the  Mrzgdra,  the  two  Ga#as  (called)  Amhomufc,  the 
Pavamanis,  the   Kushma»dfts,   and  the  Rikzs,  ad- 
dressed to  Vaisv&nara, 

6.  (And)  offering  with  (each  of)  these  (Mantras) 
boiled  rice  and  clarified  butter  during  seven  days,  in 
the  morning,  at  midday,  and  in  the  evening,  keeping 
a   rigid   silence,  living  on   food   fit  for  a  sacrifice, 
restraining  his  senses  and  his  actions, 

7.  He  is  freed  from  all  crimes,  even  mortal  sins, 
after  looking  on  a  cross-road  at  a  pot  filled  with 
water,  (and  reciting  the  text),  'Siwhe  me  manyu/&.' 

8.  He  is  freed  from  the  multitude  of  sins,  com- 
mitted unintentionally  in  old  age,  in  youth,  and  in 
infancy,  and  even  from  those  belonging  to  former 
births ; 

9.  After  feeding  at  the  end  (of  the  seven  days) 
Brahma«as  with   milk  and   rice,  well   mixed    with 


5.  According  to  Govinda  the  Kshapavitra,  or  as  (he  Dekhan 
MSS.  read,  Kshmapavitra,  occurs  in  the  Sutrapa//^a  of  the  Taitti- 
rfyas,  consists  of  six  Verses,  and  begins  '  Agne  naya.'  The  text 
meant  must  be  similar  to  Taitt.  Sawzhita  I,  i,  14,  3.  The  Saha- 
sraksha  is  the  Purushasukta.  The  Mr/gara  consists  of  the  Ya^ya'- 
rmvakyas  of  the  Mr/garesh/i,  Taitt.  SawhitS  IV,  7, 15.  The  two 
Gawas  called  Amhomuk  are  found  Taitt.  Sawhita  II,  3,  13,  i,  'yd 
vim  indravariwau'  and  'yo  vam  indravaruwau.'  The  verses  addressed 
to  Agni  Vaijvanara  are  the  first  eight. of  Taitt.  Sawhita  I,  5,  n. 


IV,  8.  RITES   SECURING   SUCCESS.  331 

butter,  and  distributing  to  them  after  their  dinner 
cows,  land,  sesamum,  and  gold, 

10.  A  Brahmawa  becomes  internally  pure,  his 
guilt  being  consumed  like  fuel,  and  fit  for  the  per- 
formance of  rites  which  secure  the  fulfilment  of 
wishes  and  of  rites  like  the  kindling  of  the  sacred 
fire. 

PRASNA  IV,  ADHYAYA  8. 

1.  He  who,  through  excessive  greed  or  careless- 
ness, performs  this  rite  for  others,  is  tainted  by  sin, 
and  perishes  like  one  who  has  swallowed  poison. 

2.  A  Brahma«a  who  performs  this  rite  for  his 
teacher,  his  father,  his  mother,  or  for   himself  is 
resplendent  like  the  sun.     Therefore  this  rite  may 
be  performed  for  those  (persons). 

3.  Ka  (Pra^apati)  purified  by  means  of  this  rite 
the  god  with  a  thousand  eyes  (Sahasraksha),  Fire, 
Wind,  the  Sun,  Soma,  Yama,  and  other  lords  of  the 
gods. 

4.  Whatever  there  is  in  these  three  worlds,  famed 
as  possessing  a  holy  name,  Brdhmawas  and  the  rest, 
(all)  that  was  produced  by  Ka  through  this  rite  of 
sanctification. 

5.  This    sin-destroying  secret  of  Pra^ipati   was 
first  produced;  thereafter  thousands  of  purificatory 
rites  came  into  existence. 

6.  He  who  performs  those  eight  Garcahomas  on 
the  (first)  day  of  the  year,  of  a  half-year,  of  a  season, 
or  of  a  fortnight,  sanctifies  ten  ancestors  and  ten 
descendants  of  his  line ; 

7.  And,  while  still  on  earth,  he  is  known  to  the 

8.  5.  I.e.  those  mentioned  V,  7,  5. 


332  BAUDHAYANA.  IV,  8. 

gods  in  heaven  as  a  holy  man,  and  (after  death) 
that  virtuous  man  rejoices  for  a  very  long  time  in 
heaven  like  a  god. 

8.  If  a  Brahma^a  is  unable  to  offer  those  eight 
Gawahomas,  let  him  offer  one ;  thereby  his  guilt  is 
effaced. 

9.  He,  also,  whose  sons  or  pupils  offer  those  eight 
Gawahomas,  is  freed  from  his  sin  which  is  bought 
off  by  his  having  instructed  (them). 

10.  Through  a  desire  of  removing  one's  guilt  one 
even  may  cause  (these  oblations)  to  be  offered  by 
men  who  have  been  engaged  for  money,  in  case 
oneself  is  unable  (to  do  it);  a  man  need  not  torment 
himself. 

11.  Even   among  the  virtuous  a  distribution  of 
wealth  is  made  (for  the  success)  of  holy  rites;  some- 
times a  man  who  is  free  from  debt  is  (thereby)  freed 
from  guilt. 

12.  Liberated  according   to  this    rule   from   the 
ocean  of  guilt  and  debt,  he  considers  himself  pure 
and  able  to  successfully  perform  the  sacred  rites. 

13.  But  in  the  case  of  that  pure  mortal  who,  freed 
from  all  sin  and  debts,  begins  the  sacred  rites,  they 
will  succeed  without  any  effort. 

14.  Let  him   daily  (study  and)  teach   this   holy 
(rule)  of  Pra/apati,  which  the  sage  has  proclaimed, 
let  him  remember  it  or  hear  it.     (By  doing  that)  he 
is  freed  from  all  guilt  and  will  be  exalted  in  Brah- 
man's world. 

10.  The  meaning  is  that  in  case  a  wealthy  man  is  unable  to  bear 
'  the  restraints,'  he  may  hire  others  to  perform  the  Homas.  Though 
the  hired  performer  will  be  guilty  of  a  serious  offence  (Sutra  i), 
the  person  who  causes  them  to  be  performed  will  derive  benefit 
from  them. 


IV,  8.  RITES   SECURING   SUCCESS.  333 

15.  Let  him   mutter   during  twelve   days  those 
sacred  texts  through  which  he  wishes  to  accomplish 
(his  desires),  eating  once  (a  day)  at  night  boiled 
rice  with  clarified  butter,  with  milk,  or  with   sour 
milk. 

1 6.  (Let  him  offer)  ten  times  a  burnt  oblation  and 
sprinkle  clarified  butter.     (That  is)  the  preliminary 
worship  (which  must  be  performed)  when  one  desires 
to   accomplish  one's  objects  through  those  sacred 
texts. 


PARI5ISH7A. 


PRASNA  VII,  ADHYA"YA  5. 

1.  We  will  explain  the  rule  for  the  adoption  of  a 
son. 

2.  Man,  formed  of  virile  seed  and  uterine  blood, 
proceeds  from  his  mother  and  father  (as  an  effect) 
from  its  cause. 

3.  (Therefore)  the  father  and  the  mother  have 
power  to  give,  to  abandon,  or  to  sell  their  (son). 

4.  But  let  him  not  give  nor  receive  (in  adoption) 
an  only  son ; 

5.  For  he  (must  remain)  to  continue  the  line  of 
the  ancestors. 

6.  Let  a  woman  neither  give  nor  receive  a  son 
except  with  the  permission  of  her  husband. 

7.  He  who  is  desirous  of  adopting  (a  son)  pro- 
cures two  garments,  two  earrings,  and  a  finger-ring ; 
a  spiritual  guide  who  has  studied  the  whole  Veda ;  a 
layer  of  Ku^a  grass  and  fuel  of  PalcLya  wood  and  so 
forth. 

5.  i.  This  chapter  has  been  translated  by  Mr.  Sutherland,  Dattaka 
Mfmatfzsd  V,  42,  and  Dattaka  ATandrM  II,  16,  and  by  myself, 
Journal  Bengal  Br.  Roy.  As.  Soc.,  vol.  XXXV,  p.  162. 

2-6.  Identical  with  Vasish/^a  XV,  1-5.  The  best  MS.  omits 
the  particle  tu, '  but,'  in  Sutra  6,  while  others  have  it. 

7-8.  Vasish/tta  XV,  7.  The  translation  of  madhye  by  '  in  their 
presence '  rests  on  the  authority  of  the  Sa/wskarakaustubha  47  b,  it, 
where  it  is  explained  madhye  [a]  iti  bandhusamaksham.  The  other 
explanation  '  in  the  middle  (of  his  dwelling)/  to  which  the  interpo- 
lated text  of  the  Dattaka  MfmawsS  and  Dattaka  ATandrild  refers, 
is,  however,  also  possible. 


VII,  5-  ADOPTION.  335 

8.  Then  he  convenes  his  relations,  informs  the 
king  (of  his  intention  to  adopt)  in  (their)  presence, 
feeds  the  (invited)  Brdhmawas  in  the  assembly  or 
in   (his)  dwelling,  and  makes    them  wish   him  'an 
auspicious  day,'  '  hail/  (and)  '  prosperity.' 

9.  Then  he  performs  the  ceremonies  which  begin 
with  the  drawing  of  the  lines  on  the  altar  and  end 
with  the  placing  of  the  water-vessels,  goes  to  the 
giver  (of  the  child)  and  should  address  (this)  request 
(to  him), '  Give  me  (thy)  son/ 

10.  The  other  answers, '  I  give  (him).' 

IT.  He  receives  (the  child  with  these  words), 'I 
take  thee  for  the  fulfilment  of  (my)  religious  duties ; 
I  take  thee  to  continue  the  line  (of  my  ancestors).' 

12.  Then   he  adorns  him  with  the  (above-men- 
tioned) two  garments,  the   two   earrings,   and   the 
finger-ring,  performs  the  rites  which  begin  with  the 
placing   of  the   (pieces    of  wood    called)   paridhis 
(fences  round   the   altar)  and  end  with  the  Agni- 
mukha,  and  offers  (a  portion)  of  the  cooked  (food) 
in  the  fire. 

13.  Having  recited  the  Puronuvdkyd  (verse), '  He 
who  thinking  of  thee  with  a  discerning  mind,'  &c., 
he  offers  an  oblation,  reciting  the  Ya^yd  (verse), '  To 
which   performer   of  good   deeds,   thou,   O   G&ta- 
vedas,'  &c. 

14.  Then  he  offers  (oblations,  reciting)  the  Vya- 
hrttis ; — (the  ceremonies)  which  begin  the  oblation 
to  Agni  Svish/akrzt  and  end  with  the  presentation 

8.  The  ceremony  alluded  to  is  the  so-called  piwyahavlfonam. 

12.  The  correct  reading  is  pakv%  ^uhoti. 

13.  The  two  texts  are  found  Taittirtya  SawhitS  I,  4,  46,  i. 

14.  Vasish/y&a  XV,  7.    The  parenthetical  phrase  occurs  fre- 
quently in  the  Dharma-sutra ;  see  e.  g.  Ill,  4,  3. 


336  BAUDHAYANA.  VII,  5. 

of  a  cow  as  a  fee  (to  the  officiating  priest  are) 
known ; — 

15.  And  presents  (to  the  spiritual  guide)  as   a 
sacrificial  fee  those  two  dresses,  those  two  earrings, 
and  that  finger-ring  (with  which  he  had  adorned  the 
child). 

1 6.  If  after  the  performance  of  these  (rites)  a  legi- 
timate son  of  his  own  body  is  born  (to  the  adopter, 
then  the  adopted  son)  receives  a  fourth  (of  the  legi- 
timate son's)  share.     Thus  says  Baudhayana. 

1 6.  Vasish/^a  XV,  9. 


INDEX 

TO 

VOLS.   II    AND    XIV. 


CM] 


INDEX  TO  VOLS.  II  AND  XIV. 


Ap.  =  Apastamba ;  Ga.  =  Gautama ;  Va.  =  Vasish/Aa ;  Ba, «  BaudhSyana. 


Abhuasta,  Ap.  i,  3,  25;  21,  8;  34, 
6-25,  26,6;  29,8-14,17.  Ga. 
II,  35;  xvn,  17;  xix,  10.  Va. 
xiv,  2  ;  xxil,  7  ;  xxiii,  14.  Ba. 

I,  ">  35- 
Abortion,  Ap.  r,  21,  8;  24,  8/   Ga. 

xxi,  9 ;  xxn,  13.  Va.  xxvm,  7. 
Adoption,  Va.  xv,  r-io.    Ba.  Par. 

vii,  4. 

—  forbidden,  Ap.  n,  13,  11.    See 

Son  adopted. 
Adultery,  Ap.  i,  21,  9-10. 

—  penances  for,  Ap.  i,  25, 1-3, 10; 

28,15,18,  20;  n,  26,  24-27,1. 
Ga.  i,  xxii,  1-17,  23,  26-27,  35. 
Va.  v,  3  ;  xx,  13-16  ;  xxi,  i-  10, 
la,  13, 16-17.  Ba.  n,  i,  13-15;. 

2,13-14;  3,  48-5i;  4,i5. 

—  punishments  for,  Ap.  n,  26,  18- 

27;    27,  8-13.    Ga.  xii,  2-3. 

Ba.i,i8, 18;  11,3,5^4,3.  See 

Guru,  Wife,  repudiation  of. 
Agamya   (females  not    to  be    ap- 
proached),   enumeration,    Ba. 

n,  4,  ii. 

Aghamarshawa  penance,  Ba.  ill,  5. 
Agntdhra  priest,  seat  of,  Ba.  1, 15,  25. 
Agnihotra   sacrifice,   Ap.   i,   14,  i. 

Va.  ix,  10.    Ba.  n,  4,  23. 
Agnihotrin,  Ap.  11,   7,  13;    9,  13. 

Va.  vi,  si ;  vm,  9;   xxv,  2. 

Ba.  n,  13,  8;  iv,  5,  27. 
Agnish/oma  sacrifice,  Ap.  n,  7,  4. 

Ga.  vm,  20.    Ba.  n,  4,  23. 
Agnishmt   sacrifice,    Ga.    xix,   10; 

xxn,  10.    Va.  xxn,  7.    Ba.  n, 

1,4;  m,io,8. 
Agnyadheya  sacrifice,  Ga.  vin,  19. 

Va.  vin,  20.    Ba.  I,  13,  10;  n, 

4,  22-23. 
Agrahayam,  Ga.  vm,  18.  Va.  xi,  43. 


Agrayawa  sacrifice,  Ga.  vm,  19.   Va. 

XI,  46.    Ba.  ii,  4,  23. 
Agriculture,  Ap.  n,  10,  7.    Ga.  x, 

5,  49-     Va.  H,  19.  3I-J6-    Ba. 

I,  10,  28-30;    II,  4,   20-21. 

Ahiwsaka  mode  of  life,  Ba.  in,  a, 


a,  etymology  of,  Ap.  i,  i,  13. 

See    Teacher    and    Spiritual 

Guide. 
Arnbash/iacaste,Ga.rv,i6.Va.xvHi, 

.18.  Ba.  1, 16,7,9;  17,  3,9, 12. 
Ana/natparaya»a  penance,  Ap.  I,  27, 

9.    Va.  iv,  32;  xx,  46. 

—  description  of,  Ba.  in,  9. 
Andhra  (Andhra),  vol.  ii:  pp.  xxv, 

xxx-xxxvii. 

Anga,  country,  Ba.  I,  a.  13. 
Angas,  of  Veda,  vol.  ii,  p.  xxvi    Ga. 

vm,  5;  xi,  19:   xv,  2b.    Va. 

in,  19-20,  23;    xnr,   7.    Ba. 

ii,  14.  2,  6. 

—  enumeration  of,  Ap.  n,  8,  to-n. 
Animals,  eatable  and  forbidden,  Ap. 

1, 17,  29-39.    Ga.  XVH,  27-38. 
Va.  xiv,  39-48.   Ba.  i,  12, 1-8. 
-  slaying  of,  Va.  iv,  5-8. 

—  penance  for  slaying,  Ap.  r,  35, 

13-26,  2.  Ga.  xxn,  18-72,  94- 
25.    Va.  XXI,  1 8,  23-27.    Ba. 

I.  »9,  6. 

—  penance  for  bite  of,  Ga.  xxin,  7. 

Va.  xxiii,  31.  Ba.  i,  ii,  38-41. 
Animal  sacrifices,  Va.  xi,  46.     Ba. 

I,  9;  H,  4,  23.     See  ls'irO</-6a- 

pajubandha. 
Anvashfaki,  Va.  xi,  43. 
Apapltra  (low-caste),  vol.  ii,  p.  i  r ; 

Ap.  l,  15,  29;  21,  6;  H,  17,  20. 

Va.  xx,  16.    Ba.  r,  ai,  15;  a, 

13;  ">  3.-'3- 
Z    2 


340 


INDEX   TO    VOLS.  II    AND    XIV. 


Apastamba,  vol.  ii,  pp.  ix-xliv.  Ba. 
II,  10,  14. 

—  age  of,  vol.  ii,  pp.  xxxvii-xliii. 

—  home  of,  vol.  ii,  pp.  xxxii-xliv. 
— •  works  of,  vol.  ii,  pp.  xi-xiv. 
Apastambha,  vol.  ii,  p.  xxxiii;  vol. 

xiv,  p.  xlii. 

Apastambins  (-biya),  vol.  ii,  p.  kv. 

.Aptoryama  sacrifice,  Ga.  vm,  20. 

Ara/ras,  Ba.  I,  2,  14. 

Arghya,  Ga.  v,  33.  See  Honey- 
mixture. 

Arms,  trade  of,  Ap.  I,  18,  19 ;  n,  10, 
6;  17,  21.  Ga.  xni,  13-23.  Va. 
in,  25;  xiv,  5.  Ba.  I,  2,  3; 
18,  3. 

Arsha  marriage,  Ap.  II,  ii,  18.  Ga. 
iv,  8,  30.  Va.  I,  32.  Ba.  I, 
20,  4. 

Arthajastra,  vol.  ii,  p.  xxix. 

Artisan,  Ga.  x,  3 1 ;  xi,  2 1 ;  Va.  xix, 
28.A 

Arya  (Aryan),  Ap.  I,  3,  40;  12,  6, 
8~io;  21,  13,  17;  28,  ii ;  29, 
9;  11,10,11.  Ga.  vi,  u;  ix, 
65,69;  x,  61,67;  xn,  2;  xxn, 
5.  Ba.  1, 10,  20;  H,  2,  1 8.  See 
Caste, three  first  or  twice-born. 

Aryavarta,  boundaries  of,  Va.  1, 8-15. 
Ba.  I,  2,  9-12. 

Ascetic,  Ap.  II,  9,  1 3  ;  21,  i ;  26, 14. 
Ga.  ni,  a  ;  xn,  38.  Va.  xi,  17, 
34J  xix,  37;  xxi,  33.  Ba.i,  19, 

13;  ",  13,  7- 

—  duties  of,  Ap.  n,  21,  9-17.     Ga. 

in,  11-25.     Va.  vi,  19-20;   x. 
Ba.  ii,  n,  16-26, 18. 

—  rites  on  entering  order  of,  Ba. 

II,  17. 
Ashfaka,  Ap.  I,  10,  2.     Ga.  vm,  18; 

xvi,  38-39.    Va.  xni,  22.    Ba. 

11,15,9. 

Assassin.    See  Self-defence. 
Assault,  Ap.  i,  26,  6.     Ga.  xxi,  20- 

22.    Va.  xix,  9.    Ba.  ii,  i,  7. 
Assault-of-arms,  Ap.  ii,  25, 14. 
Assembly  legal.     See  Parishad. 
Assessors,  Ga.  xni,  n. 
Astrologer,  Ga.  xni,  r.    Brahmana 

not  to  be  an,  Va.  x,  21.     Ba. 

n,  2,  16. 

Astronomy,  a  Ved^nga,  Ap.  n,  8,  ii. 
Asura  marriage,  Ap.  n,  12,  i.     Ga. 

iv,  n.^Ba.  i,  20,  7, 13;  21,2-3. 

See  Manusha  marriage. 
Ajoka,  king,  vol.  ii,  p.  xxxiv. 


Aju/tikara  crimes,  Ap.  I,  21,  12-19. 
Ba.  n,  2,  15-16. 

—  penances  for,  Ap.  i,  29, 17-18  ;  n, 

12,  22-23.     Ba.  ii,  2,  17. 
Ajvalayana,  Ba.  ii,  10, 14. 
Ajvins,  Ba.  ii,  16,  a. 
Atharvajiras  Upanishad,vol.  ii,  p.  Ivi. 

Ga.xix,i2.  Va.  xxii, 9; xxvm, 

14. 
Atharva-veda,  vol.  ii,  pp.  xxiv-xxv, 

xxix.    Ap.  II,  29,  12.     Ba.  iv, 

3»  4",  5,i. 

Atheist,  Ap.  i,  20,  5.  Ga.  xv,  16; 
xxi,  i.  Va.  I,  23;  xn,  41.  Ba. 
i,  10,  25. 

—  penance  for,  Va.  xxi,  29-30. 
Atikr/>MAra  penance,  Ga.  xix,  20; 

xxv,  18-19.  Va.  xiv,  33;  xx, 
8,  10,  19;  xxi,  16,  30;  xxii,  16. 
Ba.  n,  i,  7  ;  4,  12  ;  in,  10, 18. 

—  description  of,Va.  xxiv,  1-2.    Ba. 

ii,  2,  40 ;  iv,  5,  8. 
Atiratra  sacrifice,  Ap.  ii,  7,  4.     Ga. 

VIII,   20. 

Atithi,    etymology    of,  Va.  vui,  7. 

See  Guest. 
Atman.     See  Soul. 
Atreya,  vol.  xiv,  p.  xl, 
Atreyi,  etymology  of,  Va.  xx,  35-36. 

See  Murder,  penance  for. 
Aukheyas,  vol.  ii,  p.  xv. 
Aukhya,  vol.  xiv,  p.  xxxvi. 
Aupa^andhani,  vol.  xiv,  p.  xl.     Ba. 

",  3»  33- 
Austerity,  Ga.  xix,  u,  15.    Va.  xx, 

47;  xxii,  8.    Ba.  111,9,9,13. 
Avakirwin.     See  Student,  penances 

for. 

Avanti,  country,  Ba.  I,  2,  13. 
Avaras,  men  of  later  times,  vol.  ii, 

pp.  xvii,  xxxvii.    Ap.  p.  19;  n, 

13,10, 

Ayogava  caste,  Ga.  iv,  17.  Ba.  I, 
16,  8;  17,1,8. 

Bali  offering,  Ap.  i,  12,  16;  n,  3, 
12-15,  1 8-4,  9.  Ga.  II,  4;  v, 
9-17.  Va.  xi,  4.  Ba.  ii,  5,  ii; 
vol.  xiv,  p.  257. 

Barbarians,  Ap.  I,  32,  18.  Ga.  ix, 
16.  Va.  vi,  41. 

Bathing,  rule  of,  Ap.  I,  2,  30 ;  n,  22, 
14.  Ga.  ix,  2,  61.  Va.  vi,  15. 
Ba.  i,  3,  39 ;  n,  5,  1-7 ;  6,  3, 

24-25;  7,  3,  8. 

—  a  penance,  Ap.  i,  25, 10,  &c.    Ga. 


INDEX   TO   VOLS.  II   AND   XIV. 


341 


xix,  15,  &c.    Va.  xxiu,  33,  &c. 
Ba.  111,10,  i3,&c. 

Baudhayana,  vol.  ii,  pp.  xv-xvi,  xviii- 
xxiii ;  vol.  xiv,  pp.  xxix-xlv. 

—  age  of,  vol.  ii,  pp.  xlix,  li ;  vol. 

xiv,  p.  xliii. 

—  home  of,  vol.  xiv,  p.  xli. 

—  works  of,  vol.  xiv,  p.  xxx. 

-  quoted,  Ba.  I,  5,  13 ;  6,  15  ;  7,  8  ; 

n,  10,  14;  m,  5,  7;  6,  13.     Ba. 

Par.  vii,  4,  1 6. 
Baudhayanins  (-iyas),  vol.  ii,  p.  xv; 

vol.  xiv,  pp.  xli-xlii. 
Begging,  Ap.  I,  3,  35-4,  4;  ii,  10, 1-3. 

Ga.  n,  35-41;  m,  14-15.    Va. 

vii,  9 ;  XI,  68-70 ;  xil,  2-3.    Ba. 

I,  3,  16-18;  5,  8-1 1 ;  11,11,22; 

1 8,  4-6,  14. 
Bestial  crime,  Ga.  xxn,  36;    xxiu, 

12.    Va.  xxni,  5-6. 
Bhallavins,  Va.  I,  14-15.      Ba.  i,  a, 

11-12. 

Bharadvag-a,  vol.  ii,  pp.  xvi,  xxiii. 

Bharadva^-ins,  vol.  ii,  p.  xv. 

Bhavishyat-purana,  vol.  ii,  p.  xxviii. 
Ap.'n,  24,  6. 

Bhikshu,  vol.  ii,  p.  Iv.  Ga.  HI,  a. 
Ba.  n,  ii,  i2. 

Bhnfg-yaka«f£a  caste,  Ga.  iv,  20. 

Blind  man,  excluded  from  inherit- 
ance, Ba.  II,  3,  38. 

Bodhayana,  vol.  xiv,  p.  xliii. 

Boundary,  Va.  xv,  18.     See  Land. 

Brahmakfinta  penance,  Ba.  IV,  5,  25. 

Brahma^arin.    See  Student. 

Brahma  marriage,  Ap.  n,  11,17.  Ga. 
iv,  6,  33.  Va.  I,  30.  Ba.  I,  20,  2. 

—  offspring  of,  Va.  in,  19. 
Brahman,  offering  to.    See  Veda- 
study. 

—  priest,  Ba.  I,  15,  21,  23. 

—  slayers  of,  Ap.  I,  i,  27. 
Brahmawa,  quoted,  Ap.  I,  9-10;    3, 

9,  26;  7,  7,  n,  10,  8;  12,  1-2, 

10,  14;  17,  28;  n,  7,  15;  13,6. 
Ba.  n,  ii,  7. 

Brahmawa  caste,  duties,  livelihood, 
and  occupations,  Ap.  I,  18,  3-8, 
13-15;  20,19-21,4;  29,4.  Ga. 
n,  20;  vii,  4-23;  vm,  i-n; 
IX,  1-6,  40.  Va.  ii,  13-14,  22- 
47;  in,  i-n,  24;  vi,  23,  25, 
33-44;  via,  17;  x,  31;  xi,  45- 
48.  Ba.  I,  10,  24-30;  18,  2  ;  n, 
a,  13,16,26-29;  3,  i;  4,16-21. 

—  special  rules  for  initiation,  stu- 


dentship, impurity,  &c.,  Ap.  i, 

I8>21;  3,33,38,40-41;  3,a«; 

5,  1°;  M,  33,  26.  Ga.  i,  5-6, 
15-20,  22,  24,  26.  Va.  in,  26, 
3i;  XI,  49,  52,  55,  58,64,67- 
68,71.  Ba.i,  3,1-15,17. 
uranmawa  caste,  rank  and  preroga- 
tives, Ap.  i,  i,  3-4 ;  ,4)25;  30> 
20,22;  31,6511,4.16:  11,5-6; 
12,5-8;  26,10.  Ga.  v,  43-44; 
vm,  12-13;  IX,  12;  x,  44;  xi, 
«j,7,  "-14;  xin,  26;  Xiv,  46; 
xvm,  24-29.  Va.  I,  39-40,  43- 
46;  111,14;  VI,  ii ;  xi,  13;  XH, 
28-30.  Ba.  I,  18,  i-n;  n,  6, 
3o;  7,  38. 

—  feeding  of  and  gifts  to,  Ap.  n,  15, 

"-13J  17,  4-aa;  18,  10  ;  20, 
9-4,6;  25,  ii ;  26, 1-2.  Ga.  V, 
20-21;  x,9;  xv,  5,  7-14;  xvm, 
31.  Va.vi,25,  30;  vm,  6;  xi, 
17-20,27,29.  Ba.  11,5, 19;  n, 
5;  M,3-5. 

—  property  inherited  by  Brahmanas 

only,  Ga.  xxviii,  41.  Va. 
XVH,  84-86.  Ba.  i,  13,  14. 

—  punishments  of,  Ap.  H,  26,  11-13, 

17-19-  <*a.  xn,  n,  16,  46-47. 
Ba.  I,  18,  17-18;  H,  4,  i. 

—  wives  of,  Va.  i,  24-26.  Ba.  1, 16,  2. 

—  marriages  lawful  for,  Ba.  i,  20,  10. 

—  murder  of,  Ap.  I,  24,  7-25;   25, 

11-12528,21-29,1.  Ga.  xxi, 
r ;  xxn,  1-13;  xxiv,  6-12.  Va. 
xx,  23-28,  34,  37;  xxv,  4.  Ba. 
I,  18,  18-19;  19,  5;  II,  i,  2-6; 
IV,  i,  29;  2,6-8. 

—  other  offences  against,  Ga.  xxi, 

17,20-22;  xxu,  28.    Ba.  ii.  i, 

7.     See  Srotriya. 
Brahmanvidhana  rite,  Ba.  n,  17, 18- 

19. 

Bride,  Va.  xm,  60. 
Bridegroom,  Va.  x  I,  2 .    Ba.  ii ,  6,  3  o . 
Brother,  Ap.  I,  14,  9.     Ga.  VI,  3,  8. 

Ba.  I,  3,  33. 

—  inherits  sister's  foe,  Ga.  xxviii, 

25- 

—  eldest   inherits  brother's  estate, 

Ga.  xxviii,  27. 

—  younger  brother  sacrificing,  mar- 

rying, &c.  before  elder,  Ap.  n, 
12,  22.  Ga.  xv,  18;  xvm,  20. 
Va.  I,  18;  xx,  7-8.  Ba.  n,  i, 
39-40;  iv,  6,  7.  See  Sons, 
eldest,  &c. 


34-2 


INDEX   TO  VOLS.  II    AND   XIV. 


Buddhists,  vol.  11,  p.  tv. 
Bukkaraya,  king,  vol.  xiv,  p.  xlii. 

Caste,  four  original,  Ap.  I,  i,  3 -7.  Va. 
H,  i.    Ba.  1, 1 6,  i, 

—  three  first  or  twice-born,  Ap.  n, 

35,  '35   36>  4i  27,  8-15.    Va. 
n,  2-3.     See  Arya. 
-  mixed,  Ga.  iv,  16-28.    Va.  xvm. 
Ba.  i,  16,  6-17,  15, 

—  change  of,  Ga.  iv,  22-24. 
-—  duties  of  all,  Va.  iv,  5. 

—  exclusion  from,  Ga.  xx,  1-9.   Va. 

xv,  11-16.     Ba.  u,  i,  36. 

—  origin  of,  Ga.  iv,  244    Va.  IV,  1-3. 

Ba.  i,  18,  1-6. 

—  re-admission  into,Ga.  xx,  10-16. 

Va.  xv,  17-21. 

Central  India,  vol.  ii,  p.  xxxii. 
Conduct,  rule  of,  Va.  vi,  1-9. 

—  how  settled,  Ap.  i,  20,  1-9 ;  n, 

29,  14. 

—  penance  for  violation  of,  Ga.  xxv, 

7. 
Connubial  intercourse,  duty  of,  A  p. 

i,  32,  i-a;  II,  1,9, 16-2,  i.    Ga. 

V,  i-2  ;  IX,  28-39.  Va.  XII,  6-7, 

«.     Ba.  I,  21, 18  ;  IV,  i,  16-21. 
Coparcener,   acquisition     by,    Ga. 

xxvin,  30-31. 
Countries,  law  of,  Ap.  11, 15,  i.     Ga. 

xi,  20.  Va.  i,  17.    Ba.  1, 2, 1-8. 
Cows,  Ap.  I,  17,30-31;   26,  i;    30, 

20;  31,  8-12;  n,  8,  5-7.    Ga. 

vn,  8;   ix,  12,  19,  23;   x,  18; 

xvii,  30;  xxii,  18;  xxin,  12. 

Va".  iv,  8 ;  vi,  1 1 ;  xn,  9 ;  xiv, 

30,  45-46;   xxi,  18;  xxm,  6. 
Ba.  n,  4, 18;  6,  17, 18,  30. 

Crimes,  classification  of,  Ap.  I,  21, 

7-19.    Ga.  xxi.    Va.  1, 19-23. 

Ba.  n,  2,  i,  12.  15. 
Cultivator,  law  affecting,  Ap.  11,  28, 

1-2.    Ga.  x,  24-25;  xi,  21. 
Custom,  law  of,  Ap.  11, 1 5,  t.  Ga.  xi, 

20.    Va.  i,  17.    Ba.  i,  2, 1-12. 

Daiva  marriage, Ap.  ii,  i  r,  19.  Ga.  iv, 

9,  31-    Va.  I,  31.    Ba.  I,  20,  5. 
Dakshiwa.     See  Sacrificial  tee. 
Damage,  done  by  cattle^  Ap.  n,  28, 

5.    Ga.  XH,  19-26. 
Dancing,  where  to  take  place,  Ap.  n, 

25,  4- 
Danrapur»amasa  sacrifices,  Ga.  Yin, 

19.    Ba.  II,  4,  23. 


Dattaka.    See  Son  adopted. 
Daughter,   duty   of   marrying,  Ga. 

xvni,  20-23.    Va.  xvn,  67-704 

Ba.  iv,  i,  1 1 -6. 

—  Crime  of  selling,  Ap.  n,  13,  n. 

Va.l,  36-38.   Ba.  i,  ai,a-jj  n, 
2,  27.     See  Asura  marriage. 

—  inherits  from  father,  Ap.  n,  14, 4. 
from  mother,  Ga.  xxvin,  24. 

Va.  xvii,  46.    Ba.  n,  3,  43. 

—  mother  inherits  from,  Ga.  xxvm, 

25. 

—  appointed, Ga.  xxvin,  18-19.  Va. 

xyn,  45-46.     Ba.  ii,  3, 16. 
Daushyanta  caste,  Ga.  iv,  16. 
Deaf  man,  free  from  taxes,  Ap.  n, 

26,  16. 

Debts,  Ga.  xn,  40-41.    Va.  xvi,  31. 

—  Brahma»a's  three,  Va.  xi,  47-48. 

Ba.  n,  16,  4-8. 
Defamation,  Ap.  i,  26,  3-4,  7 ;   n, 

27,  14.    Ga.  xn,  i,  8-14;  xxi, 
10,17-18;  xxm,  27-28;  xxv, 
7.    Va.  xix,  9;    xxm,  38-40. 
Ba.  n,  2,  33-34. 

Dekhan,  Ba.  I,  2,  13. 

Deposits,  Ga.  xn,  42.    Va.  xvi,  18. 

Ba.  H,  a,  3. 

De,rastha  Brahmans,  vol.  ii,  p.  xxxi. 
Devapala,  vol.  ii,  p.  xxxJii. 
Dharmajastra,  Ga.  xi,  19. 

—  reading,  a  penance, Va.  xxvii,  19. 
— •  rule  for  teaching,  Va.  xxiv,  6-7. 

Ba.  iv,  2,  9-10. 
Dhivara  caste,  Ga.  iv,  19. 
Dhruva  mode  of  life,  Ba.  in,  i,  16 ; 

a,  7-10. 

Documents,  Va.  xv,  10, 14-15. 
Domestic  priest,  Ap.  n,  10,  14-16. 

Ga.  xi,  12-17.    Va.  xix,  3-6, 

41-42.    Ba.  i,  18,  7-8. 
Dowry,  Va.  xm,  53. 
Dravirfa,  vol.  ii,  pp.  xxv,  xxxiv-xxxv. 
Dress,  Ap.  i,  2,  39-3,  9;  15,  i;  30, 

10-14;  n,  4,  21.    Ga.  i,  16-21; 

in,  18-19  J  Ix>  3-6-    Va.  ix,  i ; 

x,  9-10;   xi,  61-67;   XH,  14, 

38-39.     Ba.  i,  3,  14;  5,  6;  13, 

4-10 ;  ii,  6,  39-40;  6,  39;  u, 

15;  18,44;  19,  21. 
Drinking  spirituous   liquor,  Ap.  I, 

21,8.    Ga.  n,  20;  xxi,  i.    Ba. 

I,  2,  4;  18,  18. 

—  penance  for,  Ap.  I,  25,  3,  10;  27, 

10.    Ga.  xxm,  10-12.    Va.  xx, 
19,22;  xxvi,s.  Ba. n, r,  18-22. 


INDEX   TO    VOLS.  II   AND  XIV. 


343 


Dumb  man,  free  from  taxes,  Ap.  n, 

26,  16. 

Duty.  ^See  Taxes. 
Dvadajaha  sacrifice,  Ap.  II,  7,  4. 

Eating,  rules  of,  Ap.  i,  15,  16-20, 
16;  31,  i ;  n,  1,2-7.  Ga.  ix,  32, 
56-59.  Va.  in,  69-70 ;  vi,  30- 
22;  Xii,  18-20, -3 1,  35.  Ba.1,  2, 
a;  11,5,21-6,2;  12-13;  6,39-40. 

Eka,  vol.  ii,  p.  xxvi.    Ap.  i,  19,  7. 

Emigrant,  property  of,  Ga.  xiv,  44, 
Va.  xiv,  19-30. 

—  wife  of,  Ga.  xvm,  15-17.    Va. 

xvn,  75-80. 

Enasvin.    See  Sinful  men. 

Etymology,  aVedSnga,  Ap.  II,  8,  ir. 

Eunuch,  excluded  from  inheritance, 
Ap.  n,  14,  i.  Ga.  xxvm,  43, 
Va.  xvn,  52-53;  xix,  35-36. 

Evidence,  threefold,  Va.  xvi,  10. 
See  Documents,  Ordeals,  Pos- 
session, Witness. 

—  venial  false,  Ga.  xxm,  29 ;  Va. 

xvi,  33. 
Exclusion  from  inheritance,  Ap.  xiv, 

i,  15.   Ga.  xxvm,  23,  40,  43. 

Va.  xvii,  52-53.    Ba.  n,  3,  37- 

40. 

Excommunication.    See  Caste. 
Excrements,  voiding  of,  Ap.  I,  30, 

15-31,  3-    Ga.  IX,  12,  14,  37- 

43.     Va.  vi,  10-13;    xn,  u, 

13-17.    Ba.  1, 10, 10-14. 

Families,  law  of,  Ap.  II,  15,  i.    Ga. 

ix,  30.    Va.  i,  17. 
Fasting,   a  penance,   Ga.   xix,  n. 

Va.  xxn,  8.    Ba.  in,  10,  9,  &c. 

—  a  punishment,  Ap.  I,  8,  30,  &c. 

—  forbidden,  Ba.  n,  13,  8-9. 
Father,  Ap.  I,  i,  17;  10,  4;  14,  6; 

K,  to,  i.    Va.  iv,  21 ;  xin,  48. 
Ba.  i,  n,  20;  n,  3,  45. 

—  partition  by,  Ap.  n,  13,  13-14, 

i,  6-9.    Go.  xxvm,  2.    Ba.  i, 
ai,  12;  II,  I,  25;  3,  2-8. 

—  partition  against  will  of,  Ga.  XV. 

—  power  over  children.  A  p.  n,  13, 

ii.  Va.xv,2.   Ba.  Par. vu, 4,  3. 
over    marriageable    daughter 

lost,  Ga.  xvm,  2or.    Va.  XMI, 

67-68.    Ba.  iv,  i,  14. 
to  be  cast  off,  Ga.  xx,  i.    Va. 

xm,  47. 
to  be  maintained  though  out- 


cast, Ga.  xxi,  15-16.    See  Pa- 
rents, Sou. 
Father-in-law,  Ap.  ii,  8,  7.    Ga.  \ , 

27;  vi,  9.   Va.  xm,  41.    fit.  i, 
,  3,45?  n,  6,  30. 
t  ellow-student,  Ap.  I,  7,  29 ;  10,  i  a  ; 

ii,  ii.    Ga.  II,  40;  m,  8;  xiv, 

ao.    Ba.  i,  ii,  30. 
Food,  lawful  and  forbidden,  Ap.  i, 

16,  21-31;    17,  5,   14-18,    16; 

II,  15,  14.    Ga.  ix/  38;   xvii. 

Va.  iv,  30;  vi,  27-29;  xm,  i- 

ii,  14-48.    Ba.  i,  9,  1-8;  10, 

2-9;  12, 1-15. 

—  penance  for  eating  forbidden,  Ap. 

i,  26,  7;  27,  3-6.  Ga.  xxui, 
45,  23-26;  xxiv,  3;  xxv,  7. 
Va.  rv,  31;  xx,  17,  21;  xxm, 
30;  xxvn,  10-17.  Ba.  i,  i  a, 
«-n;  n,  5,8;  iv,  i,  5-6;  a, 

5,  13-14;  6,  7. 

—  purifying,  Ga.  xix,  13.   Va.  xxii, 

ii.    Ba.  m,  to,  ii,  &c. 
Fornication,  Ap.  a,  ac,  18,  21.    Ba. 

",a,i3. 

Funeral  ceremonies,  Ap.  II,  15,  9- 
n.  Ga.  xiv,  37-42.  Va.  iv, 
9-I5>  36-  Ba.  i,  ii,  24-36. 

Funeral  sacrifices.    See  Sia<Kihas. 

Gambling,  Ap.  11,  35,  13-13.    Ga. 

xxv,  18     Ba.  n,  a,  16. 
Ganahomas,  Ba.  iv,  7,  5-7;  8, 1-11. 
Gandharva,  Ap.  I,  20,  6.   Va.  xxvm, 

6.  Ba.  n,  4,  5. 
Gandharva  marriage,  Ap.  II,  11-20. 

Ga.  iv,  10.     Va.  I,  33.    Ba.  I, 

30,  6,  13,  l6. 

Ganges,  Va.  i,  ra.     Ba.  i,  3, 10. 
Garbhadhana,  Ga.  vm,  4. 
Gautama,  vol.  ii,  pp.  xlvi-lvi;  vol. 
xiv,  pp.  xxi,  xl. 

—  quoted,  Va.  iv,  14,  36.    Ba.  I,  2, 

7?  ",  4,  i? 
Gaya,  Va.  xi,  43. 
GayatrT.    See  Savitri. 
Gifts,  Ap.  l,  13,  16;  18,  1-19,  16; 

n,  10,  4;  15,13-  Gauv,  71-33; 

x,  i;  xix,  ii,  16.    Va.  «,  14, 

15  ;   vi,  36,   30-32;   vm,  13; 

xiv,  12-13;  xx,  47;  XXII,  8; 

xxvm,  16-22;   xxix.    Ba.  i, 

18,  2-4;  H,  5.  19-ao;  6,  41- 

42;  III,  10,9,14. 
-  manner  of  making,  Ap.  H,  9»  8~9- 

Ga.v,  18-2  j.    Ba.  n,  7, 3V-4C. 


344 


INDEX    TO   VOLS.  II   AND   XIV. 


Gifts,  penance  for  accepting,  Ap.  i, 
28,11.  Ga.  xxiv,  2.  Ba.n,  5,  8; 

IV,  2,  4. 

Girdle,  sacred,  Ap.l,  2,  33-37.   Ga.  I, 

15.  Va.  xi,  58-60.   Ba.  I,  3, 13. 
Godana  rite,  Ga.  II,  9. 
Godavari  river,  vol.  ii,  p.  xxxi. 
Gods,  images  of,  Ap.  I,  30,  20,  22. 

Ga.  ix,  12. 
Gosava  sacrifice,  Va.  xxil,  7.     Ba. 

II,  i,  4. 
Govindasvamin,  vol.  ii,  p.  xlix ;  vol. 

xiv,  p.  xlv. 
Grammar,  a  Vedanga,  Ap.  II,  8,  ii. 

—  study  of,  Va.  x,  20. 

Guests,  Ap.  i,  15,  i ;  n,  4,  i,  ii ;  n, 
4,  n,  13-20;  6,  5-9,  4.  Ga. 
v,  25-45.  Va.  VIII,  4-5, 11-15. 
Ba.  ii,  5,  11-18;  6,  36-37. 

Gu^arlt,  vol.  ii,  p.  xxxii. 

Guru  (venerable  person),  Ap.  I,  a, 
29;  6,  29,31,33;  8,14-15;  10, 
2;  14,  6,  15-17;  15,1;  21,  9; 
11,15,8.  Ga.  n,  14,  37;  v,  21 ; 
vi,  3;  ix,  64;  xvn,  4;  xx,  2, 
6.  Va.  xin,  24;  xiv,  13;  xvii, 
56 ;  xx,  i,  9-10.  Ba.  n,  2, 13 ; 

4,9',  5,19. 

—  slaying  a,  Ap.  I,  24,  24-25. 

—  adultery  with  wife  of,  Ap.  i,  25, 

1-2,  10 ;  28,15-18.  Ga.  xxi, 
1,8;  xxm,  8-12;  xxiv,  10-12. 
Va.  i,  20;  xx,  13-14;  xxvi,  7-8. 
Ba.  i,  18, 18;  n,  1,13-15;  4,15. 

—  other  offences  against,  Ga.  xxi, 

10;  xxm, 30-31.  Va. i,  23;  xxi, 
28.  See  Teacher,  Parents. 

Gaiminiya  school,  vol.  ii,  p.  xlix. 
Ganaka,  vol.  ii,  p.  xxxviii;  p.  131. 

Ba.  II,  3,  34. 

Gatakarman,  Ga.  vin,  14. 
Gyeshf/tesaman,  he  who  knows,  Ap. 

n,  17,  22.   Ga.  xv,  28.    Va.  in, 

19.     Ba.  n,  14,  2. 

Hair,  arrangement  of,  Ap.  i,  2,  31- 
32.  Ga.  i,  27;  in,  ii-i2,  24. 
Va.  n,  21 ;  vii,  ii ;  ix,  i ;  x,  6. 
Ba.  II,  ii,  15, 18. 

Haradatta,  vol.  ii,  pp.  xliii-xliv,  Ivii. 

Harihara  king,  vol.  ii,  p.  xxxiii. 

Harita,  vol.  ii,  p.  xxvi ;  vol.  xiv,  p.  xx. 

—  quoted,  Ap.  I,  13,  10;  18,  2  ;  19, 

ia;  38,  i,  6;  29,  12,  16.  Va. 
II,  6»  Ba.  n,  2,  21. 


Herdsman,  law  affecting,  Ap.  n,  28, 
3-9.  Ga.  XI,  21 ;  xil,  20. 

Hermit,  Ap.  1, 18,  31 ;  ii,  9, 13  ;  21, 
i.  Ga.  HI,  2.  Ba.  n,  n,  ia; 
13,75  17,6;  m,  i,  8;  iv,  5,  27. 

—  classes  of,  Ba.  in,  3,  9-15. 

—  duties  of,  Ap.  ii,  21,  18;  23,  2. 

Ga.  in,  26-35.  Va.  vi,  19-20; 
ix.  Ba.  n,  ii,  14-15;  ni,  3, 
18-4,  22. 

—  penance  for,  Va.  xxi,  33. 
Himalaya,  Va.  I,  8-9.    Ba.  I,  2,  9. 
Hiranyakejin,  vol.  ii,  pp.  xiii,  xvi, 

xxiii-xxiv;  vol.  xiv,  p.  xxxvi.  Ba. 

n,  10, 14. 
Homicide,  Ap.  I,  21,  8  ;  29,  2-3  ;  n, 

27, 16-17.     See  Murder. 
Honey-mixture,  Ap.  n,  8,  5-9.    Ga. 

v,  27-30.    Va.  xi,  1-2.    Ba.  n, 

6,  36-37. 
Horse-sacrifice,  Ap.  I,  24,  22.    Ga. 

xix,  9;  xxm,  9.    Va.  xi,  78; 

xxil,  6.     Ba.  II,  i,   4-5  ;   in, 

10,7. 

Hotr/  priest,  seat  of,  Ba.  I,  15,  24. 
House,  dispute  about,  Va.  xvi,  12- 

13- 
Householder,  duties  of,  Ap.  II,  i,  i- 

13,23;  20,10-20.     Ga.  rv-v. 

Va.  vi,  19-20;  VHI  ;   XI.     Ba. 

II,  4,  22-5,  9;  13,  7-9. 
Husband  and  wife,  rights  of,  Ap.  ii, 

14,  16-18;   27,  1-7;   29,   3-4. 

Ga.  vi,  6;  xvm,  1-3.    Va.  v, 

1-2 ;  xxi,  9-10 ;  xxvin,  7.    Ba. 

II,  3,  44-47  ;  4,  6.    See  Wife. 

Idiot,  excluded  from  inheritance, 
Ga.  xxvm,  43.  Ba.  n,  3,  38. 

—  son  of,  inherits,  Ga.  xxvm,  44. 
Impure    substances,    penances    for 

swallowing,  Ga.  xxm,  3.    Va. 

Xx,  20.     Ba.  ll,  2,  36 ;  iv,  6,  7. 
for  touching,  Va.  xxm,  24- 

25. 
Impurity  through  births  and  deaths, 

Ap.  I,  15,  18;  II,  15,  2-8,  20- 

26.    Ga.  xiv.    Va.  iv,  16-37. 

Ba.    i,  ii,  1-8,  17-23,   27-32. 

See  Purification. 
Incest,  Ap.  I,  21,  8.    Ga.  xxi,  1-8  ; 

xxui, i?.-    Va.  xx,  15.    Ba.  a, 

2,13;    4,  11-12. 

Indivisible    property,    Ga.    xxvm, 

46-48. 
Infants,  Ap»  n,  15,  20-26.    Ga.  n, 


INDEX   TO   VOLS.  II   AND   XIV. 


345 


1-5;  xiv,  44.  Va.  ii,  6-7;  xix, 
37.  Ba.  i,  3,  6;  u,  3-4. 

Inheritance,  Ap.  11,  13,  2,  13-14, 14. 
Ga.  xxviu,  1-47.  Va.  xv,  9 ; 
XVH,  1-54,  81-87.  Ba.  1, 1 1, 1 1, 
16;  n,  32-43.  See  Brother, 
Daughter,  Mother,  Sakulya, 
SapiWa,  Son,  (  Wife,  Pupil, 
Teacher,  Officiating  priest, 
King,  Exclusion  from  inherit- 
ance, Coparcener,  Indivisible 
property,  Partition,  Re-united 
coparcener. 

Initiation,  Ap.  l,  i,  5,  8-21.  Ga.  I,  5- 
14.  Va.  n,  3;  xi,  49-73.  Ba. 
i,  3,  7-12. 

—  neglect   of,  Ap.  i,  i,  22-2,  10. 

Ga.  xxi,  ii.  Va.  xi,  74-79. 
Ba.  i,  16,  16. 

—  second,  Ga.  xxn,  2.    Va.  xx,  17- 

20;  xxni,  30.    Ba.  ii,  i,  19-21. 
Interest,  Ga.   xn,  29-36.     Va.  n, 
43-51.    Ba.  i,  10,  22-25. 

Judge,  Ap.  II,  29,  5-6.  Ga.  xm, 
26-31.  Ba.  i,  19,  8-9. 

Judicial  procedure,  Ap.  n,  1 1,  1-3  ; 
29,  6-9.  Ga.  xi,  19-25;  xiil. 
Va.  xvi.  Ba.  i,  18,7-16. 

Kalakavana,  Va.  I,  8.     Ba.  I,  2,  9. 
Kaleyas  (Kaletas),  vol.  ?i,  p.  xv. 
Kalinga,  vol.  ii,  pp.  x*xiv-xxxvi.  Ba. 

I,  2,14-15. 

Kalpa,  a  Vedanga,  Ap.  II,  8,  n. 
Kalpa-sutras,  vol.  ii,  p.  xi.   Ap.  II,  8, 

12-13. 

Ka;zara  country,  vol.  ii,  p.  xxxi. 
Kanva,  vol.  ii,  p.  xxvi.    Ap.  1, 19,  3 ; 

28,  i. 
Kawva,  vol.  ii,  p.  xxvi;  vol.  xiv,  p. 

xxxvi.  Ap.l,i9, 7.  Ba.  11,10, 14. 
Ka«vayana,  vol.  xiv,  p.  xxxvi. 
Kapila,  son  of  Prahlada,  Ba.  11,11,28. 
Kapota  mode  of  life,  Ba.  in,  i,  16  ; 

2,15;  iy>  5,  28. 
Karawa  caste,  Ga.  iv,  21. 
Karaskara  country,  Ba.  I,  a,  14. 
KarwaVaka  Brahmans,  vol.  ii,  p.  xxxi. 
Karshapawa,  Va.  xix,  37. 
Klfakr/tsna,  vol.  xiv,  p.  xi. 
Kajyapa,  Ba.  I,  ai,  a. 
Kanaka,  vol.  ii,  p.  xxxiii ;   vol.  xiv, 

p.  xvi. 

-  quoted,  Va.  xn,  24;  XXX,  5. 
KStya,  Ba.  I,  3,  4*. 


Katyayana,  vol.  ii,  p.  XXXT. 
Kauddali  mode  of  life,  Ba,  in,  i,  16; 

2,  5-6. 

Kautsa,  vol.  ii,  p.  xxvi.  Ap.  1, 19, 4 ; 
28,1. 

Ketalaputra,  vol.  ii,  p.  xxxv. 

KhaWikiya  school,  vol.  ii,  pp.  xv-xvii. 

King,Ap.  i,  31,5;  8,23;  11,8,6-7; 
it,  5.  Ga.  v,  30-31;  vi,  13, 
24-25;  vin,  1-3;  ix, 63;  XH, 
a;  xm,  ii,  13;  xiv,  10,  45; 
xxi.  Va.  n,  49-50;  in,  4,  13; 
xm,  59;  xvi,  17.  Ba.H,4, 15; 

6,  3°;  7,  15- 

—  duties  of,  Ap.  II,  7,  12;   10,  14  ; 

ii,  1-4;  35,  1-29,  10.  Ga.  x, 
7-48;  xi ;  xm,  26;  XVHI,  30- 
32.  Va.  i, 4 1-43;  xvi,  3-9,  31- 
26;  xix.  Ba.  i,  18-19. 

—  takes  heirless  property,  Ap.  n, 

14,5.  Ga.  xxviu,  42.  Va.xvn, 
83-86.  Ba.  i,  13,  15-16. 

property  without  owner,  Va. 

xix,  1 9-20.  See  Domestic  priest, 
Minister,  Officials,  Pardon,  Pu- 
nishment. 

Krikkhn.  penance,  Ap.  i,  25,  8  ;  37, 
6,  8;  28,  20.  Ga.  xix,  ao; 
xxni,  32;  XXVH,  a.  Va.  xx, 
6-10,12,16,19;  xxi,  13,  16,18, 
24-27,29,32;  xn,  16;  xxni, 
19;  XXVii,  20.  Ba.  I,  12,  12; 
11,1,7,19,23,38-40;  2,33-34; 

3,  48,  50;  4,  12;  in,  10,  8. 

—  description  of,  Ap.  I,  27,  7  ;  Ga. 

xxvi,  1-17.  Va.  xxi,  20;  xxni, 
42-43;  xxiv,  4-5.  Ba.  i,  12, 
12;  11,2,38,42-45;  iv,  5,  6-7. 
Kri/W£ratikr/M£ra  penance,  Ga. 
xxvi,  30.  Va.  xxiv,  3.  Ba.ii, 

2,  41;  iy»  5,9- 
Kr/sh«ala,  Ga.  x,  18. 
Kr/shnapaWita  Dharmadhikarin,  vol. 

xiv,  pp.  xxvii-xxviii. 
Kshatra  marriage,  Va.  I,  34.      See 

Rakshasa  marriage. 
Kshatriya  caste,  Ap.  I,  i,  3-4;   Mi 

25,18,9;  n,4,  18,25-27.    Ga. 

v,  44;   vi,  18;  vii,  6.    Va,  II, 

1-2.    Ba.  i,  5,  9;  6,9;  n,  1,21; 

4,16-17. 

—  duties    and  occupations,  Ap.  II, 

10,6,10-11.  Ga.vn,a6;  x,  19, 
41.  Va.  I,  J4?  »>  i5-'7»  »4- 
40;  in,  25.  Ba.  1, 16,  3;  18,  3," 

30,  13. 


INDEX   TO   VOLS.  II    AND   XIV. 


Kshatriya  caste,  special  rules  for  ini- 
tiation, studentship,  saluting, 
&c.,  Ap.  I,  i,  5,  1 8,  21 ;  2,  34, 
38,  40;  3,  i,  5,  9,  29;  5,  16; 
14,23,27.  Ga.  i,  n,  13, 15-17, 
23,  26;  v,  41;  xiv,  2.  Va.  Jit, 
27,  32;  XI,  53,  56,  59,  6a,  65, 
67,69.  Ba.  I,  3,  8,  10,  15,  17; 
8,23. 

—  murder  of,  Ap.  i,  24,  1-9.    Ga 

XXH,  14.    Va.  xx,  31,  34,  38. 
Ba.  I,  18,  20-19,  i ;  n,  i,  8. 

—  punishments  of,  Ga.  xil,  8-9, 14, 

16.  Va.  xxi,  3.     Ba.  I,  18,  19. 
Kshattr/'  caste,  Ga.  I  v,  1 8.    Ba.  1, 1 6, 

8;  17,1,7,10-11. 
Kukkufaka  caste,   Ba.  I,  16,  8,  12; 

17,  i,  14. 

Ku/jSka,  vol.  ii,  p.  xxvi.    Ap.  1, 19, 7. 
KushmaWa    penance,  rule  of,  Ba. 

in,  6. 
Kutsa,  vol.  ii,  p.  xxvi.    Ap.  1, 19,  7. 

/faitri  rite,  Ga.  in,  18. 
A'akra^ara  beggars,  Ba.  in,  i,  i,  5. 
A'aw^ala  (ATan^ala)  caste,  Ap.  I,  9, 15, 

17  ;  II,  6,  8-9 ;  9,  5-6.     Ga.  iv, 

17-18,  28;   xiv,  30;    xv,  24; 

xyi,  19.    Va.  xi,  9;    xm,  n; 

xvni,  r;  xxiv,  33-34,  4.     Ba. 

I»9i  5,7J  16,  8,  17,  1,7;  II,  4, 

13-14. 
ATandrayana  penance,  Ga.  xix,  20. 

Va.  xxi,  13;  xxn,  16;  xxm,  16; 

xxvn,  20.  Ba.  II,  3,  49;  4,  la  ; 

in,  10,  18. 

—  description  of,  Ga.  xxvn ;    Va. 

xxiv,  45-47;    xxvii,  21.    Ba, 

m,  8;  IV,  5,  17--2I. 
ATarawavyuha,  vol.  ii,  pp.  xv,  xxx- 

xxxi,  xlvii. 
AHaturmasya-kaWa  quoted,  Va.  I,  37. 

—  sacrifice,  Ap.  I,  10,  i.    Ga.  vni, 

19.    Va.  xi,  46.    Ba.  II,  4,  23. 
A'aula  rite,  Ga.  vni,  14. 
ATolas,  vol.  ii,  pp.  xxxv-xxxvi. 

Land,  dispute  about,  Va.  xvi,  13. 

Law,  sources  of  the,  Ap.  I,  i,  1-2  ; 
20,7-8 ;  n,  15,  i ;  29, 1 3-15.  Ga. 
I,  1-4  ;  vi,  22  ;  XI,  20  ;  xxvni, 
48-52.  Va.l,  1-18.  Ba.l,  i-a. 

—  institutes  of.    See  Dharmajslstra. 
Lending  money.    See  Usury. 
Limitation,  law  of,  Ga.  xxi,  37-39. 

Va.  xvi,  1 6  -i 8. 


Livelihood,  various  means  of,  Ba.  in, 
1-3.  See  Occupations. 

Madhava-Sayana,  vol.  xiv,  p.  xlii. 
Madhuparka.     See  Honey-mixture. 
Madhyandina-jakha,  vol.  ii,  pp.  xxv, 

xxxix. 

Madman,  excluded  from  inherit- 
ance, Ap.  ii,  14,  r.  Va.  xvn, 

54?  xix,  35-36. 
Magadha  country,  Ba.  I,  2, 13. 
Magadha  caste,  Ga.  iv,  17-18.     Ba. 

1 6,  8  ;  17,  i,  7. 
Magic  rites  and  incantations,  Ap.  I, 

26, 7  ;  29, 15.    Ga.  xi,  17 ;  xxv, 

7.     Ba.  n,3,  16. 
Mahabharata,  vol.  xiv,  p.  xli. 
Mahadeva,  commentator,  vol.ii,p.xvi . 
Maha^g-m^Ba.  in,  9,  ai. 
Mahapataka  crimes,  Ga.  xxi,  i-io; 

xxvi,  22.     Va.  I,  19-22  ;    xx, 

U-47. 

Maharwava,  vol.  ii,  pp.  xxxi-xxxii. 
Mahasarotapana  penance,  Ba.  iv,  5, 

16. 

Mahaya.fwa.    See  Sacrifices  great. 
Mahishya  caste,  Ga.  iv,  20. 
Maintenance,  Ap.  I,  28,  9 ;  ii,  36,  22. 

Ga.  xxi,  15;  xxvni.  43.    Va. 

xvn,  54 ;  xix,  30-36.    Ba.  ii,  i, 

375  3,  37,  42. 
Maitraya«iya  school,  vol.  ii,  p.  xxxi< ; 

vol.  xiv,  pp.  xvi,  xxi. 
Manava    school,  vol.  ii,  pp.  ix-xi, 

xxxii ;  vol.  xiv,  p.  xviii. 

—  sfitra,  vol.  ii,  pp.  ix,  Ivii ;  vol.  xiv, 

p.  xviii.    Va.  iv,  5-8. 
Manes,  libations  to.    See  Tarpana. 

-  oblations  to.     See  Sraddha. 
Manu,  vol.  ii,  p.  Ivii;  vol.  xiv,  pp. 

xvu-xx. 

—  quoted,  Ga.  xxi,  7.   Va.  i,  17 ;  in, 

2;  XI,  23;  xin,  16;  xix,  37. 

—  referred  to,  Ap.  ii,  14,  1 1 ;   16,  i. 

Ga.   xxni,   28.     Ya.   XH,  16  ; 
xxin,  43.     Ba.  n,  3,  2;   iv,  i, 

n  ;  2, 15. 

Manusha  marriage,  Va.  I,  35.  See 
Asura  marriage. 

Mara/X/a  Brahmans,  vol.  ii,  pp.  xxxi- 
xxxii. 

Marriage,  expenses  of,  Ap.  n,  10,  i. 
Ga.  v,  21 ;  xvin,  24-28.  Ba. 
it,  5,  19. 

—  forbidden   degrees  and  impedi- 

ments, Ap.  ii,  ii,  15-16.     Ga. 


INDEX    TO   VOLS.  II   AND   XIV. 


347 


iv,  a.    Va.  vm,  i -a;    Ba.  I,  2, 

2;  ii,  i,  37-38. 
Marriage,    intermarriage    between 

different  castes  forbidden,  Ap. 

H>i3,4-5. 
permitted,  Ga.  iv,  16.    Va.  I, 

24-25.    Ba.  r,  1 6,  3-5. 
—  rites,  Ap.  li,  u,  17-12,  4.    Ga. 

iv,  6-15.    Va.  i,  27-35.    Ba.  i, 

20,   I-2I,  23. 

—  second    of   infant    widows,  Va. 

XVH,  72-74.  Ba.  iv,  r,  16.  See 
Woman  remarried. 

—  time  of,  for  females,  Ga.  xvm, 

20-23.  Va.  xvn,  69-71.  Ba. 
iv,  i, 11-14. 

Masha,  Ga.  xn,  29.     Va.  II,  51. 

Maternal  uncle,  Ap.  i,  14,  n.  Ga. 
v,  27 ;  vi,  7,  9.  Va.  xi,  2 ;  xin, 
41.  Ba.  1,  3,  45;  n,6,  30. 

Matr/datta,  vol.  ii,  p.  xxiii. 

Maudgalya,  Ba.  II,  4.  8. 

Measures  and  weights,  Va.  xix,  13, 

Merchants,  to  decide  their  own  dis- 
putes, Ga.  x,  35. 

Metrics,  a  Vedanga,  Ap.  n,  8,  n. 

Mtmfbwsa,  vol.  ii,  pp.  xxi,  xxvj ,  pp. 
r5»  134;  vol.  xiv,  p.i.  Ap.ll, 
8,13.  Va.  in,  20.  Ba.  i,  i,  S. 

Ministers,  royal,  Va.  xvi,  2. 

Minors,  Ga.  x,  48.  Va.  xvi,  7-9, 
16.  Ba.  ii,  3,  36. 

Mitramura,  date  of,  vol.  ii,  pp.  xliii- 
xliv. 

Mother,  Ap.  i,  i,  17;  2,  5,  15-16; 
10,  14;  14,  6  ;  ii,  10,  i.  Ga.  ii, 
51  ;  VI,  7;  xiv,  16  ;  XXVIH,  24. 
Va.  iv,  21 ;  xni,  48.  Ba.  I,  11, 

20,  22;    II,   I,  25. 

—  inherits     from     daughter,     Ga. 

XXVIH,   25-26. 

—  outcast,  Ap.  i,  28,  9.    Ga.  XX  I, 

15.  Va.  xin,  47.    Ba.  n,  3,  42. 

—  power  over  children,  Va.  xv,  2,  5. 

Ba.  Par.  VH,  4,  a,  5. 

—  succession   to,    Ga.   xxvm,   24. 

Va.  xvii,  46.    Ba.  n,  3,  43. 

Mukhenadayin  hermits,  Ba.  Hi,  3, 
9,12. 

Murder,  penances  and  punishments 
for,  Ap.  I,  24, 1-25  ;  25,  ii-i2 ; 
28,  21-29,  i.  Ga.  xxn,  1-17, 
23,  26-27;  xxiv,  6-10.  Va. 
xx,  23-40;  xxv,  4.  Ba.  i,  18, 
18-19,  5;  »»',  »-»*;  IV»'»  29J 
2,  6-8.  See  Homicide. 


Mdrdhivasikta  caste,  Ga.  iv,  19. 
Music,  Ap.  n,  25, 13. 

Nandivarman,Pallava-malla,vol.  xir, 

p.  xlii. 

Narmadi  river,  vol.  ii,  p.  xxxi. 
NirG*/,/&apanihandha    sacrifice,    Ga. 

viii,  19. 
NishSda  caste,  Ga.  iv,  16.   Va.  xvm, 

8."    Ba.  I,  16,  7,  n;   17,  3i  »3~ 

14;  »»  3.  30,  3'. 

Niyoga  (appointment  of  widows),  Ga. 
xvm,  4,  14;  xxvm,  aa.  Va. 
xvn,  58-66.  Ba.  n,  4,  9-10. 

—  forbidden,  vol.  ii,  pp.  xxiv-xxv. 

Ap.  it.  77,  2-7- 
Northern  Brahmans,  vol.  ii,  p.  xxxiii; 

vol.  xiv,  p.  xli.    Ap.  n,  17,  7. 

Ba.  i,  2. 
Nyaya.    See  Mimiwsa. 

Oath  of  witnesses,  Ga.  xin,  12-13. 

Occupations  of  castes,  Ap.  i,  i ,  6 ; 
20, 10-20 ;  IT,  10,  4-9.  Ga.  vu, 
4-a6;  ix.  i,  7-30;  x.  Va.  ii, 
13-51.  Ba.  i,  10,  21-30;  18, 
1-6;  n,  4, 16-21.  See  Liveli- 
hood. 

Officials,  royal,  Ap,  II,  26,  4-8.  Ga. 
vi,  13;  xn,  38.  Va.  xv,  21-36. 

Officiating  priests,  Ap.  n,  8,  6-7; 
10,  8-9;  ii,  19;  a7,  18.  Ga. 
v,  27-29;  vi,  9;  xi,  18;  xiv, 
i ;  xv,  14 ;  xxi,  12.  Va.  xi,  a  ; 
xni,  50.  Ba.  i,  3,  45;  11,3,13, 

29;  '3i5-i°;  15,9,17;  ".6>3°. 
Ora,  syllable,  Ap.  1, 13,  6-8.    Ga.  I, 

57.    Va.  xxv,  9-13.   Ba.  ii,  1 1, 

6;  1 8,  25-26;  IV,  i,  37-28. 
Ordeals,  A  p.  ii,  i  r,  3 ;  29,  6. 
Orders,  four,  Ap.  n,  ai,  1-5.    Ga. 

m,  a.  Va.  vn,  1-2.     Ba.  n,  ii, 

12. 

—  comparison  of  four,  Ap.  n,  23-24. 

Ga.  in,  36.    Ba.  n,  ii,  9-34- 
Outcasts,  Ap.  i,  9,  9  ;  H,  2,  7.    Ga. 
n,35;  iv,  27;  xv,  34.    Va,  xi, 
9;  xin,  51-52;  xiv,  a;  xvn, 
30.    Ba.  n,  T,  20;  6,  aa. 

—  definition  of  term,  Ga.  xxi,  6, 

3-10,  15-14. 

—  excluded  from  inheritance,  Ap.  n, 

141.    Va.  xvn,  53.    Ba.  11,  3, 
40. 

—  intercourse  with  forbidden,  Ap. 

I.  21,  5;  28,6-10.  Oa.  xxi,  3; 


348 


INDEX   TO   VOLS.  II   AND   XIV. 


xxn,33.  Va.  I,  20-22;  XX,  45- 
46  ;  xxm,  36.  Ba.  II,  2,  18-25, 
35;  3,  4i;  5,  8-9. 
Outcasts,  marriage  with  daughter  of, 
permitted,  Va.  xin,  53.  See 
Abhijasta  caste,  exclusion  from, 
readmission  into. 

Paua>ta  marriage,  vol.  ii,  p.  xxiv. 
Ga.  iv,  13  ;  Ba.  I,  20,  9, 13. 

Pakaya^tfas,  Ap.  I,  26,  8.  Ga.  vin, 
18;  x,  65.  Va.  xxvi,  10,  Ba. 
I,  5,  12. 

Palani  mode  of  life,  Ba.  in,  I,  16 ; 
2,13. 

Pallavas,  vol.  ii,  p.  xxxiii;  vol.  xiv, 
p.  xlii. 

PaWya,  vol.  ii,  pp.  xxxiv-xxxv. 

Pawini,  vol.  ii,  pp.  xxxv,  xxxix-xlii. 

Pa^ab,  vol.  ii,  p.  xxxiii. 

Paw^agavya  (the  five  products  of  the 
cow),  Va.  xxvii,  14.  Ba.  iv, 
i,  14. 

Panktid{isha«a  (defilers  of  the  com- 
pany), Ap.  ii,  17,  21.  Ga.  xv, 
16-19,  30-31. 

Paftktipavana  (sanctifiers  of  the  com- 
pany), Ap.  II,  17,  22.  Ga.  xv, 
28,  31.  Va.  in,  19.  Ba.  II, 
14,  2. 

Paraka  penance,  Ba.  IV,  5, 15. 

Par&rava  caste,  Ga.  iv,  16-21.  Va. 
xvin,  9-10.  Ba.  I,  17,  4;  II, 

3,  30- 
Pardon,   right  of,  Ap.   n,   27,   20. 

Ga.  xn,  52 ;  xiv,  43.     Va.  xv, 

19;  xix,  40. 
Parents,  Ap.  n,  15,  6.    Ga.  VI,  3 ; 

xiv,  15.    Va.  iv,  20-21.    Ba.  i, 

ii,  19-23.  See  Father,  Mother. 
Paripatra  mountains,  Va.  I,  18.    Ba. 

i,  2,  9. 
Parishad  (legal  assembly),  Ga.x  xvin, 

48-49.    Va.  in,  5-7,  so.    Ba. 

I,  i,  7-16. 
Partition,  Ap.  ii,  13,  13-14,  i,  6-9. 

Ga.  xv,  19;  XXVIH,  1-17.    Va. 

xvn,  40-51.     Ba.  ii,  3,  2-13. 

See     Coparcener,     Indivisible 

property,   Sons. 
Parva  days,  Ap.  i,  26,  14;  n,  i,  4; 

3,8.     Va.  XII,  21.     Ba.  i,  5,  7; 

21,  17,  19-22. 

Parvana-sthaapaka,  Ga.  vni,  18. 
Pataka  crimes,  Ba.  iv,  i,  10;  2,  14; 

3,  2. 


Pata«?ali,  vol.  ii,  p.  xxxix. 
Pataniya  crimes,  Ap.  I,  21,  7-1 1 ;  28, 

14.     Ba.  II,  2,  r-i  i ;  iv,  i,  io. 
Paulkasa  caste,  Ap.  n,  2,  6. 
Pavitresh/i,  Va.  xxn,  io.     Ba.  I,  2, 

16-17. 
Penances,  Ap.  1,18,11-12;  25-29; 

II,  2,  9;  12,  15-18.    Ga.  xix ; 

xxii-xxni.    Va.  iv,  32;  xiv, 

33;    xviu,  16;    xix,    40-42; 

xx-xxiv.    Ba.  i,  2, 14-17;  ii, 

37-41;    12,  12;  19,  16;  n,  i, 

1-2,  455    3,  48-4>  15;   i">  4~ 
IV,  2. 

—  for  secret  crimes,  Ga.  xxiv-xxv. 

Va.  xxv-xxvm.    Ba.  iv,  3-4. 

—  how  imposed,  Ap.  n,  io,  12-16. 

Va.  i,  16.    Ba.  I,  i,  14-15. 
Phonetics,  a  Vedanga,  Ap.  II,  8,  n. 
Physician,   Ap.    I,  18,    21;    19,  15. 

Ga.  xvii,  17.    Va.  HI,  3;   xiv, 

2. 

Pledge,  Ga.  xn,  32,  35,   42.    Va. 
xvi,  16-18. 

Possession,  evidence  by,  Va.  xvi,  ro. 

Praglpati,  the  Lord  of  creatures, 
Ap.  1,19,14;  H,  4>45  7,  i;  24, 
7,13.  Ga.  v,  io.  Va.  xiv,  16 
24,  30.  Ba.  ii,  7,  15;  12,  13; 
18,  26;  Ill,9,  20;  iv,  8,  3-5. 

Pra,g-apatya  marriage,  Ga.  iv,  7.  Ba. 
I,  20,  3. 

—  penance.     See  Kr/^Ara. 
Pra«agnihotra,  description  of,  Ba.  II, 

12-13. 
Pra«ayama  (suppressing  the  breath), 

a  penance,   Ap.   n,  12,  15-18. 

Va.  xxv,  3-5,  13,  &c.    Ba.  iv, 

r,  4-10,  20-29. 

Pranuna  country,  Ba.  I,  2,  14. 
Prasrvtiyavaka  penance,  Ba.  ill,  6. 
Pravr/ttajin  hermits,  Ba.  ill,  3,  9,  n. 
Property,  acquisition  of,  Ga.  x,  39- 

43. 

—  given  up,  Va.  xvi,  19-20. 

—  lost,  Ga.  x,  36-48. 

—  of  persons  unfit  for  legal  business, 

Va.  xv,  8. 

—  stolen,  Ap.  n,  26,  8.     Ga.  x,  46- 

47- 
Pulkasa  caste,  Ga.  iv,  19.   Va.  xvin, 

5.     Ba.  I,  16,  8,  n  ;  17,  1,13- 
Puwsavana  rite,  Ga.  xvin,  14. 
Punarbhti.    See  Woman  remarried. 
Punastoma   sacrifice,   Ga.    xix,    7. 

Ba.  i,  2,  14;  in,  io,  6. 


INDEX    TO   VOLS.  II    AND    XIV. 


349 


Punishment,  king's  duty  of,  Ga.  xil, 
45-52.  Va.  xix,  40-48.  Ba. 
II,  i,  17.  See  Pardon. 

—  of  sin  after  death,  Ap.  n,  a,  5-7  ; 

ir,  it.    Ga.  xi,  30.    Va.  xx, 

43-44;  xxi,  it. 
Pupil,  inherits,  Ap.  n,  14,   3.     Va. 

xvii,  82.    Ba.  i,  ii,  13.    See 

Student,  Teacher. 
Purawa,  vol.  ii,  p.  xxviii.    Ap.  i,  19, 

13;  28,7511,32,24;  23,  3.  Ga. 

vni,  6;  x,  19.     Va.  xxvii,  6. 

Ba.  H,  10,  14;  iv,  3,  4. 
Purification  of  persons,  Ap.  I,  15,  i- 

16,15.    Ga.  i,  28,  35-44;  ",2; 

xiv,  30.  Va.  in,  26-43,  58-60; 

iv,  37;  vi,  14-19.     Ba.  i,  8,  i- 

31;  9,  5;  10,11-20,34;  11,36; 

15,  4,  6. 

—  of  things,  Ap.  i,  17,  8-13;  n,  3, 

9,  Ga.  I,  29-34.     Va.  m,  44- 
57,  59,  61-63;  xiv,  23-24,  26. 
Ba.  I,  8,  32-535  9,  i-4,  7-12; 

10,  1-9;  13,  11-14,  19- 
Purificatory  texts,  Ap.  i,  2,  2,&c.  Ga. 

xix,  12;  Va.  xxii,  9;  xxviii, 
10-15.  Ba.  ill,  10,  10 ;  iv,  4,  8. 

Purohita.    See  Domestic  priest. 

Pushkarasadi,  vol.  ii,  p.  xxvi.  Ap.  I, 
19,7;  28,1. 

Ra^putana,  vol.  ii,  p.  xxxii. 
Rakshasa  marriage,  Ap.  II,  12,  2. 

Ga.  iv,  12.     Ba.  I,  20,   8,  12. 

See  Kshatra  marriage. 
Ramaka  caste,  vol.  xiv,  p.  xxv.  Va. 

XVIII,  4. 

Ra«ayaniya  school,  vol.  ii,  pp.  xlvi, 

xlviii. 
Rathakara    (carpenter)    caste,  vol. 

xiv,  p.  xxxviii.    Ba.  I,  3, 9;  17, 

1,6. 
Re-united  coparcener,  Ga.  xxviii, 

28.   Va.  xvi,  16. 
Rewards  after  death,  Ap.  ii,  a,  2-4 ; 

11,  10.    Ga.  xi,  29. 
.R/g-veda,  vol.  ii,  p.  xxiv  ;  vol.  xiv,  pp. 

xi-xii,  xiv,  xl.  Ga.  xvi,  21.   Va. 

xm,  30.     Ba.  II,  10,  14  ;  iv,  3, 

3;  5,  29. 

J?/gvedins,  vol.  xiv,  pp.  xin-xv. 
Rishi,  vol.  ii,  pp.  xvii,  xxxvii.     Ap.  I, 

5,  4-5?  H,  M  ",  23,  4-5?  24, 
13-14.  Ga.  in,  29;  iv,  3; 
xvm,  6;  IX,  14.  Va.  iv,  655x1, 
48;  xn,  51;  xxii,  12;  xxin, 


47.    Ba.  n,  5,4;  6,36;  10, 14; 

11-15;  "I,  9,  '9,  21  ;  10,  n. 
R/shi,  persons  descended  fiom  the 

same/tehiinherit,Ga.xxviii,ji. 
Rites  procuring  success,  Ba.  iv,  5-8. 
Roads  near  fields  and  houses,  Va.  xv, 

11-13. 

Romaka,  vol.  xiv,  p.  xxv,  p.  94. 

Sacraments,    enumeration    of,   Ga. 

VHI,  14-21. 
Sacred  fire,  duty  of  kindling,  Ga.  v, 

7-9-     Va.  VHI,  3  ;  xi,  45.     Ba. 

I,  5,  6;  11,4,  23. 

—  rule  for  kindling,  Ap.  ii,  i,  13. 

—  extinguishing  or  neglecting,  Ap. 

1,18,32.    Ga.  xxii,  34.    Va.i, 
18;  xxi,  27. 
Sacred  learning,  goddess  of,  Va.  n, 

8-13. 

Sacrificer  and  his  wife,  Ba.  I,  13,  5  ; 

15,  10,  17,  31,  26. 
Sacrifices,  great  daily,  Ap.  i,  12,  15. 

Ga.  v,  3-5.    Ba.  n,  n,  1-8. 

—  jrauta,  Ap.  n,  10,  i ;   Ga.  v,  21 ; 

VHI,  19-20;  ix,  54;  xviir,  34- 

27.    Va.  xi,  45-48.    Ba.  I,  13- 

15;  n,  4,  33. 
Sacrificial  fee  (present),  Ap.  n,  9,  9. 

Ga.  xxv,  6.    Va.  xv,  16.  Ba.  I, 

20,  45  "I,  4,  3;  J,  M;  8,  13. 
Sacrificial  thread  (string),  Ap.  i,  31, 

8;  ii,  4,  22.    Ga.  I,  36.    Va. 

xil,  14.     Ba.  I,  5,5;  8,5-10. 
Sages.    See  &shis. 
Sagotra  relation,  Ap.  ii,  ii,  15;  37, 

3.    Ga.  xvin,  6.    Va.  vm,  i. 

—  inherits,  Ga.  xxvni,  31. 

—  penance  for  marrying,  Ba.  H,  i, 

37-38. 

Sakulya  relation,  Ba.  I,  ii,  10.  ia. 
Sale  of  children,  forbidden,  Ap.  ii, 

13,   11-13. 

—  permitted,  Va.  xv,  3.     Ba.  Par. 

vii,  4,  3.     See  Daughter,  Son 

bought. 
Saluting,  Ap.  I,  5,  12-23 ;   14,  7-30. 

Ga.  II,  30-34?   v,  41-42;   vi. 

Va.  xm,  41-46.  Ba.  i,  3,35-33, 

44-45  ;  H,  C,  38. 
Samanapravara  relation,  Ga.  iv,  3  ; 

xvm,  i.   Va.  vm,  i. 
Samans,  vol.  ii,  p.  xlvii ;   vol.  xiv, 

pp.  xvii,  xxxix.  Ap.  1, 10, 17-18. 

Ga.  xvi,  31.    Va.  xm,  30.    Ba. 

I,  31,  5. 


350 


INDEX   TO   VOLS.  II   AND   XIV. 


Sama-veda,  vol.  ii,  pp.  xlvi-xlix ;  vol. 

xiv,  pp.  xv ii,  xxxix.     Va.  ill,  19. 

Ba.ii,  10,14;  iv,  3,  3;  5,  i. 
Samavidha'na,  vol.  ii,  p.  xivii. 
Samprakshalam  mode  of  life,  Ba.  Ill, 

1,7?  a,  ii. 

Saw/skaras.    See  Sacraments. 
Sawtapana  penance,  Ba.  IV,  5,  13. 
Samuha  mode  of  life,  Ba.  Hi,  1,7; 

2,  12. 
Sandhya  worship,  Ap.  I,  30,  8.    Ga, 

II,  lo-n.    Ba.  n,  7. 
SapWa  relation,  Ap.  ii,  n,  16;   15, 

a,  ii.    Ga.  xiv,  i,  20,  34,  44; 

xv,ij;  xvm,6.  Va.iv,i6,33; 

VHI,  2.    Ba.  I,  ir,  i. 

—  definition  of,  Ga.  xiv,  13.  Va.  iv, 

17-19.    Ba.  I,  ii,  2,  9. 

—  inherits,  Ap.  n,  14,  2.  Ga.  xxvm, 

21.  Va.  XVH,  ST.   Ba.  I,  IT,  ii. 
Sarasvati  river,  Va,  i,  8,  15.     Ba.  I, 

2,  9, 12. 

Sarvapn'sh/£a  sacrifice,  Ba.  I,  2,  14. 
SatySshaVAa.    See  Hiranyakejin. 
Saty3shaV£ins,  vol.  ii,  p.  xvi. 
Sautrama«t  sacrifice,  Ga.  vm,  20. 
Saxivira  country,  Ba.  I,  2, 13-14. 
Savarwa  caste,  Ga.  iv,  16.    Ba.  I, 

16,  6. 
Savitri  verse,  Ap.  I,  i,  9,  23  ;  26,  14; 

27,  i.    Ga.  1, 12,  55;   xix,  12; 
xx,  8;  21,  ii;  23,21;  24,11. 
Va.  n,  3  ;  xi,  74,  76 ;  xxi,  6-8 ; 
XXII,  9  ;  XXIII,  20,  35  ;  XXV,  9, 
12-13;  xxvii,  18.    Ba. 1, 16, 16; 

11,7,5-75  17,14,41;  iv,  i,ay- 

28,  &c. 

Sayawa.     See  Madhava. 

Sea,  going  to,  Ba.  i,  2,  4 ;  n,  2,  2. 

Self-defence,  Ga.  vn,  25.     Va.  in, 

15-18,  24.     Ba.  i,  1 8,  12-13. 
Sha««ivartani  mode  of  life,  Ba.  in,  i, 

75  2,1-4. 

Sho^ajin  sacrifice,  .Ga.  vin,  19. 
Siddho«>W>a  mode  of  life,  Ba.  in,  1,7; 

2,  16-17. 

Simantonnayana  rite,  Ga.  vin,  14. 
Siwhavarman  II,king,vol,ii,p.xxxiii. 
Sindh  country,  Ba.  I,  2,  13. 
Sinful  men  (enasvina/6),  Ap.  n,  12, 

22.  Ga.  i,  18. 
Singing,  Ap.  n,  25,13. 

Sipping  water,  Ap.  i,  4,  20-21 ;  15, 
1-16,14.  Ga.  i,  28,  36;  ix,  10- 
ii.  Va.  in,  26-40,  42.  Ba.  I, 
7,  3;  8,12-23,  26,  29. 


Sleeping,  rules  regarding,  Ap.  I,  4, 
22,28;  32,11,15-16.  Ga.  ix, 
60. 

—  at  sunrise  or  sunset,  Ap.  n,  12, 

13-14.    Ga.  xxiii,  a  i.    Va.  i, 

18;  xx,  4-5. 
Smr/ti  (tradition),  Ap.  n,  4,  24;  15, 

26.  Ga.  i,  a.  Va.  1,4.  Ba.  1,1,3. 
Snataka  (he  who  has  completed  his 

studentship),  Ap.  ii,  8, 6 ;  27,20. 

Ga.  vi,  24;  xv,  28.    Va.  xi,  2. 

Ba.  n,  14/2. 

—  definition  of  term,  Ap.  i,  30, 1-5. 

—  duties,  Ap.  I,  30,  6-32,  29.    Ga, 

ix.    Va.  xn.    Ba.  I,  5 ;  n,  5, 
10-6,  42. 
Soma-sacrifice,  Ap.  i,  24,6,  24;  27, 

2.  Ga.  vni,  30.    Va.  vin,  10; 
xi,  46.    Ba.  i,  13,  7,  9,  31. 

Son,  adopted,  Ga.  xxvm,  32.  Va. 
xv,  6-10  ;  XVH,  28-29.  Ba.  H, 

3,  20,  31.    Ba.  Par.  vn,  4,  16. 

• —  begot  on  widow  or  wife,  Ap.  n, 
13,  6-7.  Ga.  xvm,  8-14; 
xxvm,  23,  32.  Va.  XVTI,  6-if>, 
14,63-64.  Ba.  ii,  3, 18-19,  31, 

34-35- 

—  born  after  partition,  Ga.  xxvin, 

29. 

—  born    secretly,  Ga.   xxvm,  32. 

Va.  xvii,  24.    Ba.  n,  3,  22,  31. 

—  bought, Ga.  xxvm,  33.   Va.xvn, 

31-32.     Ba.  II,  3,  28,  32. 

—  cast   off,  Ga.   xxvm,   32.    Va. 

xvn,  36-37.    Ba.  n,  3,23,31. 
• —  effecting  partition  against  father's 
will,  Ga.  xv,  19. 

—  eldest  (share),  Ap.  13,13;  14,  5-6, 

10,  12-13.  Ga.  xxvm,  3,  5-9. 
Va.  xvii,  42-43.  Ba.  ii,  3,  4,  6, 
9,  12. 

—  legitimate,  Ap.  n,  13, 1-12.    Ga. 

xxvm,  32,  34.  Va.  xvn,  13. 
Ba.  u,  3,  ii,  14-15,  31,  33. 

—  made,  Ga.  xxvm,  32.    Ba.  n,  3, 

21,   31. 

—  middlemost  (share),  Ga.  xxvm, 

6.     Va.  xvii,  44. 

—  not  liable  for  father's  debt,  Va. 

xvi,  31. 

—  of  appointed  daughter,  Ga.  xxvm, 

33.  Va.  xvii,  17.  Ba.  ii,  3, 
15-16,  31, 

—  of  pregnant  bride, Ga.  xxvm,  33. 

Va.'  xvn,  27.     Ba.  ii,  3,  25,  32. 

—  of  remarried  woman,  Ga.  xxv,  1 8 ; 


INDEX  TO  VOLS.  II  AND  XIV. 


351 


xxvm,  33.  Va.  XVH,  18-20. 
Ba.  n,  3,  27,  32. 

Son  of  Sudra  wife,  Ga.  xxvin,  39, 45. 
Va.  xvn,  38.    Ba.  n,  3,  28,  32. 

—  of     unmarried     daughter,     Ga. 

xxvin,  33.  Va.  xvn,  22-23. 
Ba.  H,  3,  24,  32. 

—  only  son  not  to  be  adopted,  Va. 

xv,  3-4.     Ba.  Par.  vn,  4, 4-5. 

—  self-given,  Ga.  xxvin,  33.    Va. 

xvn,  33-35.    Ba.  n,  3,  28,  32. 

—  youngest  (share),  Ga.  xxvin,  7. 

Va.  xvn,  44. 

Sons  by  several  wives  of  equal  caste 
(shares),  Ga.  xxvin,  14-17. 

—  by    wives    of    different    castes 

(shares),  Ga.  xxvin,  35-38. 
Va.  xvn,  47-50.  Ba.  n,  3, 10, 
12. 

—  by  wives   of  higher   caste,  Ga. 

xxviii,  45. 

—  inherit  equally,  Ap.  n,  13,  2 ;  14, 

i;  n,  14.    Ba.  n,  3,  3. 

—  merit  and  duty  of  begetting,  Ap. 

n,  24, 1-4.  Va.  xvn,  1-5.  Ba. 
n,  ir,  S3-345  '6,  2-M- 

—  not  to  take  property  of  outcast 

parents,  Ga.  xxi,  16. 
Soul,  knowledge  of,  Ap.  I,  22-23. 

Va.  x,  13;  xxx. 
Spiritual  guide  (teacher),  Ap.  II,  18, 

12-13.    Va.  xx,  3. 
Spring-festival,  Ap.  I,  1 1,  20. 
Staff  of  student,  Ap.  I,  2,  38.    Ga.  i, 

22.    Va.xi,52-57.    Ba.i,  3, 15. 
Sthalipaka,  Ap.  n,  i,  10;  29,17.   Ba. 

I,  5,  6. 
Student,  Ap.  n,  6,  1-2,  12-13;   21, 

i,  5;  26, 13.    Ga.  in,  i;  x.  12; 

xiv,  i.    Va.  vn,  2 ;  xi,  5.    Ba. 

11,17,2. 

—  duties  of,  Ap.  I,  2, 11-7,  19;  *3> 

9-20;  14,  3-5;  n,  9,  13.  Ga. 
I,  46-54 ;  n,  7-51-  va-  VI>  X9- 
21 ;  vii,  7-17.  Ba.  I,  2-4;  n, 

13,7-9- 

—  penances  for,  Ap.  I,  26,  8-27,  2. 

Ga.  I,  58-61;  xxm,  16-20; 
xxv,  1-6.  Va.  xxm,  1-4,  7-95 
11-13.  Ba.  n,  i,  25-35; in,  45 

IV,  2,'IO-II. 

—  professed,  Ap.  II,  21, 6-7.  Ga.  Ill, 

4-9.  Va.  vn,  4-6.  Ba.  II,  1 1, 1 3. 
—  returned  home,  Ap.  I,  7,  20-8, 31 ; 
13,5;  14,7-3°;  18,9-".    Ba. 
1,5. 


Suicide,  Ap.  I,  28, 17.    Ga.  xiv,  la. 

Va.  xxm,  14-21. 
Surash/ra  country,  Ba.  I,  2,  13. 
Surety,  Ga.  xn,  41.    Va.  xv,  31. 
Suta    caste,  Ga.  iv,  17,  18.     Va. 

xviu,  6.     Ba.  1, 17,  i,  8. 

Saliki,  vol.  xiv,  p.  xl. 

Salina  (householder),  Ba.  II,  12,  i; 

17,  3 ;  in,  i,  1-3. 
Sankhayana,  vol.  ii,  p.  xiti. 
Satapatha-brahmana,vol.  ii,  p.xxxix; 

vol.  xiv,  pp.  xvii,  xxxix. 
SS/yayanins,  vol.  ii,  p.  xv. 
Saunaka,  Ba.  u,  10,  14. 
S\\onkiA  mode  of  life,  Ba.  ill,  i,  16  ; 

a,  14. 
Siras,  text,  Va.  xxi,  6-8;   xxv,  13. 

Ba.  iv,  i,  28. 

—  vows,  vol.  xiv,  p.  xvii.    Va.  xxvi, 

13.    Ba.  II,  14,  2. 
Sish/as,  Va.  I,  5-6;  vi,  42-43.  Ba.  I, 

i,  4-6 ;  2, 8;  ii,  2,  22 ;  HI,  2,  26. 
Sim  Angirasa,  Ba.  i,  3,  47. 
SLmkr/M&ra  penance,  Va.  xxm,  42- 

43.    Ba.  iv,  5,  7. 
Sraddha  (sacrifice  'to  the  Manes), 

Ap.  I,  10,  *6,  a8;    II,  16,  i-a. 

Ga.vm,  18;  xv;  xvi,34.   Va. 

xm,  15-16.    Ba.  ii,  14-15. 

—  daily,  Ap.  1, 1 3,  i ;  ii,  4,  5~6 ;  18. 

4-16.    Va.  XI,  5.     Ba.  n,  ii, 

i»  3- 

—  materials  for,  Ap.  ii,  16,  23-17,  3 ; 

18, 1-3.    Ga.  xv,  6, 15. 

—  monthly,  Ap.  II,  18,  17;  19,  19- 

21 ;  20, 1-2. 

—  persons  to  be  fed,  Ap.  ii,  17,4-23. 

Ga.  xv,  5,7-11,16-30.  Va.xi, 
17-20,  27-29.  Ba.  n,  14,  2-6, 
15,10-11. 

—  special  rites,  Ap.  II,  18, 19-19, 17, 

32 ;  20,  3-30. 

—  time  for,  Ap.  n,  16, 4-22  ;  17, 23- 

25.    Ga.  xv,  2-5.    Va,  xi,  16, 

36,  43-44- 
SrSmawaka,  rule  or  sQtra.Ga.  in,  27. 

Va.  xi,  10.    Ba.  11,11,15- 
Srfiva»t  rite,  Ga.  vni,  18. 
Srotriya  (a  learned  Brahma/fa),  Ap. 

i,  3,34;  10, 11-13;  J4,  13,3°; 

I9»33;  24,34?",  7,17?  i4,»3; 
17,  22526,  10.  Ga.  v,  20,  30- 
33;  vi,  17,  25;  x,  9;  xii,  38; 
xiv,28;xv,9;  xxn, 30;  xxviii, 

50-52.    Va.  in,  8, 19;  v,  9;  xi, 


352 


INDEX    TO    VOLS.  II    AND    XIV. 


5,  17;    XVI,   18,  30;    XIX,  23, 
37.     Ba.  I,  19,  13;  21,  4;  11,5, 
15,19. 

Srotriya,  definition  of,  Ap.  II,  6,  4. 

—  inherits  Brahman  property,  Ga. 

XXVIII,  41. 
Sudra  caste : — 

—  duties  and  position,  Ap.  I,  r,  3- 

7;  3>  41;  s,  ifi;  9>  9-";  M. 

29;  17,  i;  26,  9;  n,  3,  4-9; 
4,  19-20;  6,  9-10;  II,  26,  15. 
Ga.  v,  42;  vi,  10-11;  x,  42, 
50-65;  xn,  13;  xm,  13;  xiv, 
5;  xvi,  19;  xvm,  24.  Va.  n, 
i,  20;  m,  34;  iv,  24;  xi,  10 ; 
xvi,  30;  xvm,  12-14;  xxvn, 
16.  Ba.  i,  8,  22-23;  I0»  2°; 
16,  i,  5;  18,  5-6;  20,  13-15; 
21,  15;  II,  5,14;  ill,  8,  18. 

—  knowledge  of,  Ap.  n,  29,  ii. 

—  murder   of,   Ap.  I,   24,    3.    Ga. 

xxii,  r6.  Va.  x,  33,  40.  Ba. 
1, 1 8,  5;  II,  i,  10. 

—  penances  and  punishments  for, 

Ap.  i,  26,  4  ;  n,  27,  9-16.  Ga. 
xn,  1-7,  12,  15.  Va.  xxi,  i,  5. 
Ba.  1,19,  3;  11,  3,  52. 

—  food  and  gilts  of,  Ap.  i,  7,  20-21 ; 

16,  22;   18,  13-15;  21,  17;  n, 
1 8,   2.     Ga.   ix,  ii ;   xvn,  5; 
xx,  i.    Va.  iv,  26-29 ;  xiv,  4. 
Ba.  n,  3,  i;  m,  6,5;  IV,AI,  5. 

—  connexion  or  marriage  of  Aryans 

with,  females,  Ap.  I,  19,  33  ;  11, 

17,  21 ;  27,  8.     Ga.  xv,  18,  22  ; 
xxv,  7.    Va.  i,  25;  xiv,  n  ; 
xvm,  17-18.  Ba.  n,  1,7-8,  ii ; 

6,  32;  IV,  i,  5;  2,  13;  6,  6. 

—  connexion  or  marriage  of  Aryan 

women  with,  Ap.  i,  21, 13  ;  26, 

7,  Va.  xxi,  12. 

—  sacrificing  for,  teaching  and  serv- 

ing, Ga.  xx,  i.     Va.  HI,  3  ;  xv, 

ii.     Ba.  n,  i,  6.     See  Son  of 

Sudra  wifel 

SunaAyepa,  Va.  xvn,  31,  34-35. 
Svapaka  caste,  Va.  xxvn,  13.     Ba.  I, 

16,9;  17,11;  iv,  5,13. 
Svetaketu,  vol.  ii,  pp.  xxvi,  xxxvii- 

xxxix.     Ap.  I,  5,  6  ;  13,  1 8. 

Taittinya-arawyaka,  vol.  ii,  pp.  xxv, 
xlviii,  Ivi ;  vol.  xiv,  pp.  xvii,  xxxix. 

—  brahmawa,  vol.  ii,  p.  xxv. 

—  sawhita,  vol.  xiv,  p.  xxxix. 

—  veda,  vol.  ii,  p.  xxxii. 


e,  Va.  xxi,  18 ; 
xxin,  16. 

—  description  of,  Va.  xxi,  20.     Ba. 

II,  2,  37;  IV,  5,  10. 

Tarpawa,  Ga.  iv,  5.    Ba.  n,  9-10. 

Taxes,  Ap.  n,  26,  9-17.  Ga.  x, 
24-35.  Va.  i,  42-44;  xix,  15, 
23-24,  26-28,  37.  Ba.  i,  18,  i, 
14-15. 

Teacher,  Ap.  I,  i,  14-17;  2, 1 1-7,  3* ', 
i°>  45  13,  9-20;  14,  6;  ii,  5, 
2-1 1 ;  8,  6 ;  27,  20.  Ga.  I,  45- 
61;  n,  18,  21-29,  37-40,  5°; 
IH,5-6;  v,  27;  VI,  3;  xi,  31- 
32  ;  xiv,  28.  Va.  vn,  4-6,  10, 
12-14;  xm,  39.48,  So.  Ba.  i, 
3,  21-22,  25-32,  35-38;  4,  1-2; 
n,  28. 

—  definition  of  term,  Ap.  I,  i,  10-13. 

Ga.  i,  9-10.  Va.  ii,  3-5  ;  in,  21. 

—  duties  of,  Ap.  I,  8,  24-31;    32, 

1-15;  11,5,  16-6,  2.  Ga.  n, 
42-44;  xv,  14;  xvi,  3-4. 

—  inherits,  Ap.  n,  14,  3.    Va.  xvii, 

82.    Ba.  i,  it,  13. 

—  non-Brahmanical,  Ap.  n,  4,  25- 

27.  Ga.  vii,  1-3.  Ba.  i,  3, 
41-43. 

—  penance  for,  Va.  xxin,  10.    Ba. 

n,  i,  23-24. 

Teacher's  fee,  Ap.  i,  7,  19-22;  n, 
10,  i.  Ga.  ii,  48. 

—  son,  Ap.  I,  7,  30,  9 ;  II,  18,  31-32  ; 

HI,  7;  xiv,  28.  Va.  xm,  40. 
Ba.  i,  3,  36," 44;  ii,  28. 

—  teacher,   Ap.   i,    8,  19-21.    Va. 

xm,  54. 

—  wives,  Ap.  i,  7,  27.     Ga.  n,  18, 

31-34;  xiv,  28.    Va.  xm,  40, 
42.    Ba.  i,  3,  33-34. 
Theft,  definition  of,  Ap.  i,  28,  1-5. 
Ga.  xii,  49-50. 

—  penances  for,  Ap.  I,  25,  4-8,  10. 

Ga.  xxiv,  10-12.  Va.  xx,  41- 
42;  xxvi,  6.  Ba.  ii,  i,  16-17; 
2,  3,  10. 

—  punishments  for,  Ap.  II,  27,  16- 

17528,10-12.  Ga.  xn,  15-18, 
43~45>  Va.  xix,38.  Ba.  1, 18,18. 

Times  of  distress,  Ap.  I,  20,  10-21, 
4;  n,  4,  25-27.  Ga.  vn ;  ix, 
37.  Va.  ii,  22-39.  Ba.  I,  3, 
41-44;  4, 16-21. 

Tirthas,  Va.  m,  26,  64-68.  Ba.  i, 
8,  14-16. 

Tolls,  Va.  xix,  25. 


INDEX   TO   VOLS.  II   AND   XIV. 


353 


Toyahara  hermits,  Ba.  in,  3,  9, 
*3- 

Trade,  Ap.  r,  20,  10-21,  4.  Ga.  vn, 
8-2  r;  x,  5,  4,  49.  Va.  II,  19, 
24-39.  Ba.  i,  2,4;  18,14-15; 

11,  2,  4,  26-29. 
Treasure-trove,  Ga.  x,  43-45.    Va. 

in, 13-14- 

Trimadhu,    \  Ap.   n,  17,   22.    Ga. 
TriwiUiketa,  [  xv,  28.    Va.  in,  19. 
Trisupanza,  )  Ba.  n,  14,  2. 
Tulapurusha  penance,  Ba.  iv,  5,  32. 
Twilight  devotions.    See  Sandhya 

worship. 

Uddalaka  penance,  Va.  xi,  76-77. 
Ugra  caste,  Ap.  i,  7,  20-21 ;  18,  r. 

Ga.  iv,  16.    Va.  xvni,  8.    Ba. 

1,16,7,10;  17,1,  5,9,11. 
Ukthya  sacrifice,  Ap.  n,  7,  4.    Ga. 

VIII,  20. 

Unmagg-aka  hermits,  Ba.  in,  3, 9-10. 
Unnatural  crime,  Ap.  i,  26,  7.     Ga. 

xxv,  7.    Va.  XH,  22.    Ba.  iv,  r, 

J9;A2, 13. 
Upadhyaya  (sub-teacher),  Ap.  I,  9, 

1-3  ;  jo,  2.    Ga.  xvi,  r,  40,  44. 

Va.   xm,  1-4.     Ba.  I,  12,  16; 

21,  12  (note). 
Upanishad,  Ap.  n,  5,  i.    Ga.  xix, 

12.  Va.  xxn,  9.    Ba.  n,  18, 
15;  111,10,10. 

Upapataka  crimes,  Ga.  xx,  17 ;  xxi, 

it ;  xxn,  34.    Va.  i,  33.    Ba. 

n,  2,  12-14;  1^,  i,  7-8. 
Upavr/t  country,  Ba,  I,  a,  13. 
ILranas,  vol.  ii,  p.  xlvi ;  vol.  xiv,  p.  xli. 

Ba.  n,  4,  26. 
Usurer,  usury,  Ap.  1, 18,  33  ;  27, 10  ; 

11,10,  7.    Ga.x,  6,49;  xv,  1 8. 

Va.  n,  40-43 ;  xiv,  3.    Ba.  I, 

10,  21-25. 
Utathya,  vol.  ii,  p.  xlvii. 

Va^-asaneyaka,  vol.  ii,  p.  xxv.  Ap.  I, 
17,31.  Va.  xn,  31;  xiv,  46. 

Va<gasaneyi-brahma«a,  vol.  ii,  p.  xxv; 
vol.  xiv,  p.  xxxix.  Ap.  I,  13,  3. 

—  jakha,Va.  VIH,  19;  xxm,  13. 

Vaidehaka  caste,  Ga.  iv,  17,  20.    Ba. 

1,  16,  8;  i7i  i,  10,12. 
Vaikhanasa.    See  Hermit. 

Vaina  caste,  Ap.  ii,  2, 6.    Va.  xvm, 

2,  Ba.  i,  16,  8, 10 ;  17, 1,12. 
Vaijvadeva  sacrifice,  Ap.  1, 13,  i ;  II, 

3,  1-16;  4,  13;  9,  5.    Ga.  v,  3, 

[14] 


9-10.  Va.xi,3. 
6,  ii,  1-2. 

Vauvanara  offering,  Va.  xxn,  10. 
Ba.  i,  3,15,17. 

Vauya  caste,  duties,  occupations, 
and  position,  Ap.  I,  i,  3-5, 
18,  si ;  2,  36-38,  40;  3,  2,  6, 
29J  5,  16;  14,  »3,  38;  11,4, 

18,  35-37;   10,  7.    Ga.  I,  ii, 
14-17,  ai,  33-34,  26;  x,  i,  43, 
49  J  xiv,  3,  24.    Va.  I,  34 ;  H, 
18-19,  22;  m,  24,  28;  xi,  51, 
54,  57,  60,  63,  66-67,  70,  73- 
Ba.  i,  3,  9,  u,  15,  17;   I0,  ai; 
16,  4;  18,4;  20,  13-14;  11,4, 
18. 

—  murder  of,  Ap.  I,  24,  2.  Ga.  xxn, 

15.  Va.  xx,  32,  34,  39.    Ba.i, 

19,  3  ;  ii,  i,  9. 

—  punishments  for,  Ga.  xn,  10,  14, 

16.  Va.  xxi,  2,  4. 
Vawja-brahmana,  vol.  ii,  p.  xlvi. 
Vanga  country,  Ba.  I,  2, 14. 
Varshyayani,  vol.  ii,  p.  xxvi.    Ap.  I, 

19,5,8;  28,1. 
Vasish/Aa,  Va.  H,  51 ;  xxiv,  5 ;  xxx, 

n. 
Vasish/fo    Dharmajastra,  vol.  xiv, 

pp.  xi-xxviii. 
Vasso  of  Buddhists,  vol.  ii,  p.  Iv, 

p. 191. 
VSyubhaksha  hermits,  Ba.  in,  i,  9, 

14. 

Vayu-pura«a,  vol.  ii,  p.  xxix. 
Veda,  authority  of,  Ap.  I,  i,  2,  13, 

2i ;  H,  23,  9.    Ga.  i,  i;  vi,  23. 

Va.  i,  4.    Ba.  I,  i,  i. 

—  definition  of,  Ap.  H,  8, 1 3. 

—  divulging  or  selling,  Ga.  xx,  i. 

Ba.  i,  n,  36. 

—  neglect  of,  Ap.  1, 2 1,  8.    Ga.  xxi, 

ii ;  xxn,  34.    Va.  i,  18;  xx, 
12.    Ba.  i,  10,  26. 

—  purifying  power  of,  Ga.  xix,  n- 

12.    Va.  XXH,  8-9 ;  xxvn,  1-9. 
Ba.  in,  10,  9-10. 

—  recitation  of.    See  Veda-study. 
Vedanta,  vol.  ii,  p.  xxvii.    Ga.  xix, 

13;  Va.  xxii,  9.    Ba.  in,  10,  to.. 
Veda-study,  duty  of,  Ap.  n,  10,  4; 
21,4.    Ga.  x,  i.    Va.  n,  14, 1 6, 
18  ;  ill,  1-13;  XI,  48.    Ba. i,  i, 
10-14;  10,26-30;  11,18,24-35. 

—  duration  of  annual  term,  Ap.  I,  9, 

1-3.    Ga.  xvi,  i-2.    Va.  xin, 
1,5-7.    Ba.  1, 12, 16. 

A  a 


354 


INDEX   TO   VOLS.  II   AND   XIV. 


Veda-study,  interruptions  of,  Ap.  I, 
9,11,11-38.  Ga.  i,  58-61;  xvi, 
5-49.  Va.  xm,  8-40;  xvin, i 2- 
13;  xxni,  36.  Ba.  I,  21, 4-22. 

—  private  daily,  Ap.  I,  n,  22-12, 16; 

13,  i;  15,  i ;  18,  33;  11,5,  35 
21,10;  22,19.  Ga.  v,  4,  9 ;  ix, 
26.  Ba.  II,  u,  i,  6-8. 

Vedotsarga,  Ap.  i,  10,  2.  Ga.  xvi, 
40. 

Vig-/zanejvara,  vol.  ii,  p.  xliii ;  vol.xiv, 
p.  xxv. 

Vindhya  mountains,  Va.  i,  9. 

Vijvaj-it  sacrifice,  Ga.  v,  20.    Ba.  II, 

5,19- 
Vows  for  the  Veda,  Ap.  i,  1 3,  9.  Ga. 

vm,  15. 
Vratapati-ishri,  Va.  xxn,  10.    Ba.l, 

2, 17. 
Vratya,  vol.  ii,  p.  xxv.  Ba.  1, 16, 16 ; 

17,15- 
Vratyastoma,  Ga.  xix,  8.    Va.  xi, 

79- 

Vr/shaparvan,  Ba.  ii,  4,  26. 
Vyahn'tis,  vol.  ii,  p.  xlviii.    Ap.  i,  2, 

3.  Ga.  i,  51;  xxv,  8.    Va.  xv, 
6;  xxm,  23,  46,  &c.    Ba.  i,  6, 
6;  n,  7,  2;  u,  6,&c. 

Wages,  lost,  Va.  xvi,  16. 
Waterpot,  duty  of  carrying,  Ba.  I, 

5,  45  6;  7- 
Way,  right  of,  Ap.  n,  n,  5-9.    Ga. 

vi,  23-25.     Va.   xm,   58-60. 

Ba.  ii,  6,  30. 

Weights.    See  Measures. 
Widow,  Ga.  xvm,  4-14;  xxxvm, 

22.    Va.  xvn,  55-56.    Ba.  ii, 

4,  7-10.      See    Niyoga,    Son 
begotten  on. 

Wife,  duties  and  position  of,  Ap.  n, 
i,  i;  14,  16-18;  27,  2-7;  29, 
3-4.  Ga.  xvm,  1-3. 

—  duty  of  guarding,  Ap.  II,  13,  7. 

Ba.  n,  3,  34-35  ;  4,  2. 

—  of  emigrant,  Ga.  xvm,  15-17. 

Va.  xvii,  75-80. 

—  inherits,  Ap.  n,  14, 9.  Ga.  x'xvm, 

21. 


Wife,  qualifications  required,  Ap.  n, 
13, 1-9 ;  iv,  1-5.  Va.  vm,  i-2. 

—  repudiation  and  supersession,  Ap. 

I,  28,  19;  II,  ii,  12-14.  Va. 
xm,  49;  xxi,  9-10.  Ba.  II,  4, 
6;  iv,  i,  20. 

Wives,  all  mothers  through  one  son, 
Va.  xvn,  ii. 

—  of  several  castes,  Ga.  iv,  1 6.    Va. 

I,  24-25.     Ba.  i,  1 6,  2-5.     See 
Adultery,Connubial  intercourse, 
Husband,  Marriage,  Sudracaste. 

Witnesses,  Ap.  n,  n,  3  ;  29,  7-10. 
Ga.  xm,  1-25.  Va.  xvi,  10, 13- 
14,  27-36.  Ba.  i,  19,  7-16. 

Woman,  duties  and  position,  Ap.  I, 
14,21,23,30;  11,11,7;  15,  1°, 
18;  26,  ii ;  29,  ii,  15.  Ga. 
xvm,  1-3.  Va.  in,  34;  v,  1-2; 
xxvm,  1-9.  Ba.  i,  8,  22-23; 

II,  3,  44-47  5  4,  4-5- 

—  menstruating,  Ap.  I,  9,  13.     Ga. 

xiv,  30;  xxm,  34;  xxiv,  4-5. 
Va.  iv,  37 ;  v,  5-9  ;  xxvm,  1-6. 
Ba.i,  n,  34-35;  19,5511,1,12. 

—  murder  of,  Ap.  I,  25,  5,  9.     Ga. 

xxn,  12,  17,  26-27.    Ba.  I,  ii, 

34-355  19,  3,  5;  u,  i,  ii. 

—  property  of,  Va.  xvi,  16.     Ga. 

xxvm,  24. 

—  remarried,  Va.  xvn,  19-20.    See 

Son  of  remarried  woman. 

Ya£#avalkya,  vol.  ii,  p.  xxxviii.    Ba. 

n,  9, 14- 

Yag-ur-veda,  Ga.  xvi,  21.  Va.  xm, 
30.  Ba.ii,  10, 14;  iv,  3,  3;  5,1. 

—  Black,  vol.  ii,  pp.  xi,  xvi,  xxxi. 

—  White,  vol.  ii,  p.  xxxii. 

Yama,  Va.  xi,  20 ;  xiv,  30 ;  xix,  48 ; 

xx,  2. 
Yamuna  river,  Va.  I,  12.     Ba.  I,  2, 

10. 

Yavana  caste,  vol.  ii,  p.  Ivi.    Ga.  IV, 

21. 
Yayavaras,  Ba.  n,  12, 1 5,17,  3  ;  in,  i, 

1,4,  16;  iv,  5,  27. 
Yoga,  Ap.  i,  23,  6.    Va.  xxv,  5-8. 

Ba..iv,  i,  23-25. 


ADDITIONS  AND   CORRECTIONS 

TO   VOLS.   II   AND    XIV. 

VOL.  II. 

Page  xxxii,  note  r.  Maitraya»iyas  still  exist  in  Gu^arlU,  see  Report 
on  Sanskrit  MSS.  for  1879-80;  Schroder,  Maitrayani  Sa^hitl, 
pp.  xxii-xxiii. 

P.  xxxii,  1.  i.  RSo  Saheb  V.  N.  MaWlilc,  VyavahSra  Mayukha  and 
Yag^avalkya,  p.  300,  has  challenged  the  accuracy  of  my  statement 
regarding  the  prevalence  of  the  Apastamba  Sakha"  in  Bombay.  He, 
however,  admits  that  some  Dejasthas  and  DraviVas  actually  follow 
the  Sakha.  His  dissent  really  refers  to  the  Konkaaasthas,  the  division 
to  which  he  himself  belongs.  Among  the  latter  those  who  originally 
were  Apastambiyas  have  partly  gone  over  to  the  Haira/tyakesas.  But 
in  the  old  list  of  the  Konkanastha  families  (see  Elph:  Coll.  collection 
of  1867-68,  Cl.  xii,  no.  5)  which  I  procured  from  Mr.  Limaye  of 
Ashfe,  the  families  which  really  are  Apastambiyas  are  carefully  enu- 
merated. Both  in  Puna  and  Bombay  I  have  met  with  a  number  of 
Brahmans,  who  called  themselves  sometimes  Dejasthas  and  some- 
times Kofika«asthas,  and  were  able  and  willing  to  recite  portions  of 
the  Apastamba  Sutras  for  a  small  consideration. 

P.  xxxvii,  note  i.  The  date  of  the  Klnki  vr/'tti  has  been  shown  by  Pro- 
fessor Max  Miiller  to  be  about  650  A.  D. 

P.  xlix,  1.  10,  for  Baudhayana  I,  i,  21,  read  Baudhiyana  r,  i,  2-6. 

P.  xlix,  1.  28,/or  Baudhayana  I,  r,  17-24,  read  BaudhSyana  I,  i,  a,  1-8. 

P.  li,  note  r,  1.  5  seqq.,/or  Baudhayana  in,  5,  read  Baudh3yana  in,  10. 

P.  78, 1.  32  (Ap.  i,  9,  23,  a8,  note),/cr  Baudhiyana,  Pr.  I,  Adhy.  io,reaJ 
Baudhayana  1, 10, 19,  i. 

P.  90, 1.  33  (Ap.  1, 10,  29,  9,  note),/or  Baudhiyana  Pr.  I,  Adhy.  12,  read 
Baudhayana  H,  i,  2, 18. 

P.  176, 1.  20  (Ga.  i,  28,  note),  read  Vasish/Aa  ill,  43. 

P.  206, 1.  33  (Ga.  vi,  5,  note),/or  Manu  in,  123,  read  Manu  n,  123. 

P.  a  10, 1. 1 8  (Ga.  vn,  17),  for  others  read  for  another. 

P.  222, 1.  13  (Ga.  tx,  61),  read  Nor  shall  he  bathe,  &c.. 

P.  254, 1.  9  (Ga.  XV,  17),  read  Whosoever  lives,  &c. 

P.  391, 1.  2-3,  for  Defiled  by,&c.,  readOh  lust,  I  have  been  incontinent, 
incontinent,  &c. ;  oh  lust,  I  have  committed  evil,  I  have  committed 
evil,  oh  lust,  &c. 

VOL.  XIV. 
P.  24, 1.  25  (Va.  in,  56,  note),/or  Baudhayana  I,  5,  5 2,  read  Baudh3yana 

I.  5>  9>ir- 
P.  50, 1.  9  (Va.  xi,  7).  Govindasvamin  on  Baudhayana  II,  7.  »3»  3  8IV< 

A  a  2 


ADDITIONS  AND  CORRECTIONS  TO  VOLS,  II  AND  XIV. 


for  pradata^  the  reading  pra^ataA,  '(newly)  -confined  women,'  which 
seems  to  be  the  correct  one.  Owing  to  the  peculiar  Indian  pro- 
nunciation of  ga  as  ad  mouille,  da  sometimes  occurs  by  mistake 
for  ga  in  Sanskrit  MSS.  In  Prakrit  words  da  is  also  sometimes  the 
representative  of  ga. 

P.  99,  1.  3  (Va.  xix,  23),  for  pradata/&  read  pra^ata^,  '(newly)  -confined 
women.' 

P.  102,  1.  12  (Va.  xix,  48),  read  for  a  sacrificial  session. 

P.  in,  1.  27  (Va.  xxi,  6,  note).    The  Siras  text  occurs  Taitt.  Ar.  x,  35. 

P.  122,  1.  19  (Va.  xxin,  39),  dele  which  does  not  cause  loss  of  caste. 

P.  127,  1.  31  (Va.  XXVI,  8),  for  Manu  Li,  251,  read  Manu  xi,  251. 

P.  206,  1.  19  (Ba.  I,  n,  20,  12),  for  the  sixth  read  the  fifth. 

P.  207,  1.  1  (Ba.  I,  n,  20,  13),  for  the  fifth  read  the  sixth. 

P.  223,  1.  33  (Ba.  II,  i,  2,  41,  note),  add  at  end:  But  the  word  refers  to 
the  numeration  of  the  KriM&ra,  penances,  given  Gautama  xxvi,  20, 
and  its  occurrence  shows  that  Baudhayana  simply  copied  Gautama. 

P.  267-268  (Ba.  II,  8,  14,  7,  note),  dele  note  and  substitute:  'The  Agni- 
mukha  is  a  term  denoting  the  last  of  the  offerings  which  precede  the 
Pradhanahoma.  See  Baudhayana  Gr/hya-sfitra  I,  4,  end,  and  5.'  ' 


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